THE  TRIUMPHS 


AND 


GLORIES  ofthe  CATHOLIC  CHURCH 

THE  CATHOLIC  CHRISTIAN  INSTRUCTED  IN  DEFENCE  OF  HIS  FAITH 


A  COMPLETE  EXPOSITION  OF  THE  CATHOLIC  DOCTRINE,   TOGETHER  WITH  A  FULL 
EXPLANATION  OF  THE  HOLY  SACRIFICE  OF  THE  MASS 


INCLUDING 

THE  TRIUMPHS  OF  THE  CHURCH  IN  EVERY  AGE 

BY 

THE  REV.  HENRY  A.  BRANN,  D.  D. 

THE  SPREAD  OF  THE  GOSPEL  THROUGHOUT  THE  WORLD 

THE  CHURCH  IN  AMERICA 

BY 

JOHN  GILMARY  SHEA,  L.L.  D. 

THE  ENCYCLICAL  LETTERS  ON   THE  STUDY  OF  THE  HOLY  SCRIPTURES   TO 

THE  DEFENDERS  OF  OUR  FAITH 

AND    THE  RULERS  OF  THE    WORLD 
BY 

HIS  HOLINESS  POPE  LEO  XIII. 


LAVISHLY  ILLUSTRATED  WITH  EXQUISITELY  ENGRAVED  ILLUSTRATIONS 


THREE  VOLUMES  IN  ONE 

Ntvo  Dork: 
THOMAS  KELLY,  Publisher. 


«6 


Copyright,  1895.  by  Thomas  Kelly. 

Entered  at  Stationers'   Hall,  London,  England. 

(Ail  rights  reserved.) 

IOAN  STACK 

433  A 


prl»ud  ud  Bond 
Bj  T*  (iut,  K»w  Tot*. 


Qzr 


Imprimatur. 

+  MICHAEL    AUGUSTINE, 

Archbishop   of  New  York. 


•     f 


860 


VOLUME  I. 


TRIUMPHS  AND  GLORIES  OF  THE  CATHOLIC  CHURCH. 

PART  I. 

Page 

Discovery  of  America  by  Columbus 5 

SECTION  SECOND. 
Chapter 

I.     The  Progress  of  the  Gospel  throughout  the  World 13 

II.     The  Church  in  America 20 

IIJ.     The  Triumphs  of  the  Catholic  Church  prove  her  a  Divine  Institution 24 

SECTION  THIRD. 

Catholic  Belief,  or  a  Short  and  Simple  Exposition  of  Catholic  Doctrine. 

I.     Introduction 50 

II.     Of  the  Creator 51 

III.  Of  the  Most  Holy  Trinity 51 

IV.  Original  Sin 53 

V.     The  Incarnation  of  God  the  Son 55 

VI.     Jesus  our  only  Mediator  of  Redemption 56 

VII.     The  Holy  Bible 57 

VIII.     The  Unwritten  Word  of  God,  called  by  St.  Peter  "the  Word  of  the  Lord  that  en- 

dureth  forever  " 60 

IX.     The  Interpretation  and  the  Reading  of  Holy  Scripture 66 

X.     Infallibility  of  the  Church  and  the  Pope 73 

XI.     Justification— How  Christ's  Redemption  is  Applied  to  Men 82 

XII.     The  Holy  Sacraments— Holy  baptism 86 

XIII.  On  Sin— Nature  and  Consequences  of  Sin 88 

XIV.  The  Sacrament  of  Penance 93 

XV.     The  Holy  Eucharist 95 

XVI.     The  Holy  Sacrifice  of  the  Mass— The  Holy  Sacrifice  of  the  Mass  Serves  to  Apply 

Christ's  Redemption  to  Men 97 

XVII.     Ceremonies  and  Ritual  of  the  Church 102 

XVIII.     Benediction  of  the  Blessed  Sacrament 109 

XIX.     Confirmation — Extreme  unction — Holy  orders — Matrimony 113 


VI 


CONTENTS. 


Chaptkk  Pack 

XX.     Only  one  true  Church — First  mark:  Oneness  of  Faith,  of  Worship,  of  Sacraments, 

and  of  Supreme  Ruler. 1 18 

XXI.     The  Supremacy  of  the  Bishop  of  Rome 120 

XX11.     List  of  all  the  General  Councils  held  in  the  Church  of  God  from  the  time  of  the 

Apostles  to  A.  D.  1 880 1 29 

XXIII.  Second  Mark:  Holiness 134 

XXIV.  Third  Mark:  Catholicity 1 39 

XXV.     Fourth  Mark:  Apostolicity 144 

XXVI.     List  of  the  Sovereign  Pontiffs  who,  in  a  Direct  line,  have  Succeeded  St.  Peter  in 

the  see  of  Rome 146 

XXVII.     The  Sign  of  the  Cross 151 

XXVIII.     On  Prayer 153 

XXIX.     Works  of  Penance — On  Indulgences 1 56 

XXX.     On  Purgatory 1 59 

XXXI.     On  Reverence  to,  and  the  Invocation  of,  the  Angels  and  Saints 163 

XXXII.     The  Blessed  Virgin  Mary  justly  called  Mother  of  God — Honor  and  Devotion  to 

the  Blessed  Virgin  Mary 165 

XXXIII.  The  Immaculate  Conception  of  the  Blessed  Virgin  Mary 169 

XXXIV.  Reverence  to  Relics  and  other  Religious  Objects 173 

XXXV.     On  the  Use  of  the  Latin  Language 176 

XXXVI.     Some  Things  that  Catholics  do  not  Believe 178 

XXXVII.     Conclusion 182 


PART   II. 


Practical  Directions  to  a  Protestant  before  and  after  Being  Received  into  the  Catholic  Church. 
No. 
1 — Answers  to  some  Difficulties,  and  to  some  Questions  that  a   Person  earnestly  seeking 

the  true  Religion  might  wish  to  ask — The  "  Confiteor  "  or  Confession 185 

2 — The  Apostles'  Creed — Creed  of  Pope  Pius  IV. — A  Shorter  Form  of  Profession  of  Faith — 
Mode  of  Reception — A  very  short  Form  of  Profession  of  Faith,  to  be  used  only  in  cases 

of  very  grave  and  urgent  necessity 194 

3 — Conversion  of  Victorinus 199 

4 — Some  Distinguished  Converts  of  North  America 203 

5 — Earnest  Appeal  to  Protestants,    Suggested   by  the   Affecting  Words  of   St.  Augustine, 

Bishop  of  Hippo,  to  the  Donatists 204 

6 — A  Choice  of  Prayers — The  Hail  Mary — Gloria  Patri — A  Daily  Prayer — Rosary  of  the 
Blessed  Virgin — Joyful  Mysteries — Sorrowful  Mysteries — Glorious  Mysteries — The  Ange- 
lus — Prayers  for  the  Dying — The  Divine  Praises — Act  of  Resignation  to  the  Will  of  God 

— Prayer  in  our  Last  Agony 205 

7 — A  Prayer  for  a  Good  Death 208 

8 — Stations  (or  Way)  of  the  Cross — A  Prayer  to  our  Crucified  Lord — Aspirations  to  Jesus 
— Pious  Offering — A  Prayer  in  Sickness  or  Affliction — A  Prayer  for  our  Holy  Father, 
the  Pope— The  Fourth  Penitential  Psalm— The  Sixth  Penitential  Psalm— Prayer  for  An- 
other's Conversion — For  a  Friend  in  Distress — For  the  Sick — Prayer  for  a  Bishop  or 
Priest — For  the  Dead — Prayer  for  a  Departed  Father  and  Mother — Other  Prayers  for  the 
Dead— A  Prayer  for  the  Faithful  Departed — On  the  Day  of  a  Person's  Decease  or  Burial 

— For  the  Patronage  of  St.  Joseph 210 

9— Hymns — Hymns  to  the  Holy  Ghost — Adeste,  Fideles — The  Stabat  Mater 216 

10— Te  Deum  Laudamus 219 

1 1 — Observations  on  Faith,  by  Cardinal  Newman 220 


CONTENTS.  vn 

No.  Page 

12 — Acts  of  Faith,  Hope,  Charity,  and  Contrition — An  Act  of  Faith — An  Act  of  Hope — An 
Act  of  Charity — An  Act  of  Contrition — Short  Acts  of  Faith,  Hope,  Love,  and  Contri- 
tion         221 

1 3 — The  Mass  not  a  Mere  Form  of  Words * 222 

14— A  Short  Method  of  Hearing  Mass 224 

15— Method  of  Confession— Sins  more  directly  against  God— Sins  against  our  Neighbor- 
Sins  against  Ourselves— Second,  Be  Heartily  Sorry — Special  Act  of  Contrition — Third, 
Make  a  Firm    Resolution   never  to  Sin   again — Fourth,  Make  a  Candid  and  Humble 

Confession 227 

i0 — The  Ten  Commandments  of  God — The  Commandments  of  the  Church — The  Seven  Deadly 
Sins,  and  the  opposite  Virtues — The  Seven  Spiritual  Works  of  Mercy — The  Seven  Cor- 
poral Works  of  Mercy — The  Seven  Gifts  of  the  Holy  Spirit — The  Eight  Beatitudes 235 


PART  III. 

Miscellaneous  Subjects. 


1 — St.  Peter  in  Rome — St.  Peter  went  to  Rome  and  first  taught  Christianity  there — St. 

Peter  was  Bishop  of  Rome  25  years — St.  Peter  died  in  Rome 239 

2 — The  Truth  About  Cusa,  Copernicus,  Galileo,  and  Kepler 250 

3 — The  Transmission  of  the  Sin  of  Adam  to  his  Children  Considered 255 

4 — Communion  in  One  Kind 259 

5 — Predestination 272 

6 — Justification  by  ' '  Faith  Alone  "  Considered 276 

7 — List  of  the  Chief  Fathers  of  the  Church  and  of  some  other  noted  Ecclesiastical  Writers. . .  292 

8 — Canonized  Founders  of  Orders  and  Congregations  in  the  Church 296 

9 — Chief  Heresies 297 

10— Cardinal  Manning  on  Total  Abstinence — Five  Good  Reasons  for  Total  Abstinence 300 

1 1 — Lines  on  the  Blessed  Virgin  by  the  American  Poet  Longfellow 301 

1 2 — Census  of  Religions  in  the  World 302 

1 3 — Census  of  Catholics  in  the  World 303 

14 — Difficulties  of  Private  Interpretation,  by  Father  G.  Bampfield,  B.  A.,  Oxon 304 

1 5 — List  of  Some  Protestant  Sects  in  the  United  States  of  America 307 


PART  IV. 

A  Christian's  Rule  of  Life. 

Preface 31 : 

Chapter 

I.    Of  the  Means  of  Preserving  the  Grace  of  God 31 5 

II.     Devout  Exercises  to  be  Practiced 319 

1 — Acts  on  Rising  in  the  Morning 3J9 

2 — Method  of  Making  Mental  Prayer 320 

3 — Acts  to  be  Made  by  Way  of  Preparation  and  Thanksgiving  both  for  Confession  and 

Communion 321 

4 — Method  of  Hearing  Mass. ., 325 

5 — Acts  to  be  Made  in  Visiting  the  Most  Holy  Sacrament  and  the  Divine  Mother 326 

6 — Christian  Acts,  to  be  Made  in  the  Evening  Before  Going  to  Bed 327 

7 — Devout  Prayers  to  Jesus  and  Mary  to  Obtain  the  Graces  Necessary  to  Salvation 329 


mm  CONTENTS. 


Pack 

111.    The  Practice  of  the  Christian  Virtues.                   343 

i — The  Practice  of  Humility 343 

a— The  Practice  of  Mortification 345 

3— The  Practice  of  Charity  toward  our  Neighbor 347 

4— The  Practice  of  Patience 349 

5— The  Practice  of  Conformity  to  the  Will  of  God 352 

6— The  Practice  of  Purity  of  Intention 354 

7— Rules  for  Avoiding  Tepidity 355 

8— The  Practice  of  Devotion  toward  the  Great  Mother  of  God 356 

9— On  the  Practice  of  Certain  Means  by  which  we  May  Acquire  the  Love  of  Jesus  Christ.  357 
An  Epitome  of  the  Virtues  in  which  a  Christian  Soul,  that  Desires  to  Lead  a  Perfect  Life  and 

Become  a  Saint.  Should  Exercise  Itself 366 

Spiritual  Maxims  for  a  Christian 371 

Pious  Reflections  to  Excite  in  Us  the  Holy  Love  of  God,  and  Devotion  to  Mary 372 

Sure  Signs  by  which  we  May  Know  whether  We  Have  the  Divine  Love  in  Us 375 

Twelve  Short  Ejaculations  for  the  Twelve  Greatest  Solemnities  in  the  Year — Seven  of  Our 
Lord  and  Five  of  the  Blessed  Virgin,  which  May  be  Used  at  Any  Other  Time  and  on  Any 

Day,  according  to  Each  One's  Devotion 370 


CONTENTS.  ix 


VOLUME    II. 


PART  I. 

Page 

Pope  Leo  XIII.  on  the  Study  of  the  Holy  Scriptures  for  the  Promotion  of 
Catholic  Truth i 


PART  II. 

The  Catholic  Christian  Instructed  in  Defence  of  the  Faith. 

Preface 25 

Chapter 

I.     Of  the  Sign  of  the  Cross 41 

II.     Of  the  Sacrament  of  Baptism 43 

III.  Of  the  Ceremonies  of  Baptism,  and  the  Manner  of  Administering  this  Sacrament  in 

the  Catholic  Church 48 

IV.  Of  the  Sacrament  of  Confirmation,  and  the  Manner  of  Administering  it 54 

V.     Of  the  Sacrament  of  the  Eucharist 58 

Sec.  1 — The  First  Proof  of  the  Real  Presence,  from  the  Words  of  Christ  at  the  First 

Institution  of  this  Blessed  Sacrament 59 

Sec.  2 — The  Second  Proof  of  the  Real  Presence,  from  St.  John  vi.  51,  etc 64 

Sec.  3 — Other  Proofs  of  the  Real  Presence  of  Christ's  Body  and  Blood  in  the  Blessed 

Sacrament 69 

Sec.  4 — Transubstantiation  Proved — Objections  Answered 73 

Sec.  5 — Of  the  Bread  and  Wine  Made  Use  of  in  this  Sacrament 78 

Sec.  6 — Of  Communion  in  One  Kind 80 

Sec.  7 — Of  the  Manner  of  Administering  the  Blessed  Sacrament — Of  Devotion  be- 
fore and  after  Communion — Of  the  Obligation  of  Receiving  it — And  of 

its  Effects 83 

Sec.  8 — Of  the  Worship  of  Christ  in  the  Sacrament — Also  of  Benedictions  and 

Processions 89 

VI.     Of  the  Sacrifice  of  the  Mass 91 

VII.     Of  Hearing  Mass — Also  of  the  Order  and  Ceremonies  of  the  Mass,  and  the  Devotion 

Proper  for  that  Time 96 

VIII.     Of  Saying  Mass  in  Latin 108 

IX.     Of  the  Sacrament  of  Penance  — Of  Confession,  and  the  Preparation  for  it — Of  ab- 
solution, etc in 

X.     Of  Indulgences  and  Jubilees 120 

XL     Of  the  Sacrament  of  Extreme  Unction 124 

XII.     The  Order  of  the  Recommendation  of  a  Soul  that  is  Just  Departing 127 

XIII.  Of  the  Office  for  the  Burial  of  the  Dead 131 

XIV.  Of  Prayers  for  the  Dead,  and  of  Purgatory 1 33 


CONTENTS. 


Ckaitui 

XVI. 

XVII. 

XVIII. 

XIX. 

XXI. 


XXII 

XIII. 

xxiv. 

XXV. 
XJCVI. 

xxvu. 

XXVIII. 


Pace 

Of  the  Sacrament  of  Holy  Order* 1 39 

<  >f  the  Superiority  of  Bishops,  and  of  the  Supremacy  of  the  Pope 141 

iibacy  of  the  Clergy 148 

Of  Religious  Orders  and  Confraternities 153 

Of  the  Sacrament  of  Matrimony,  and  of  the  Nuptial  Benediction 160 

Of  the  Churching  of  Women  after  Child-bearing 166 

e  Fasts  of  the  Catholic  Church 168 

Sec  1 — Of  Fasting  and  Abstinence  in  General 168 

Sec.  a—Of  the  Fast  of  Lent 171 

Sec  3— Of  Other  Days  of  Fasting  and  Abstinence  in  the  Catholic  Church 175 

Of  the  Church  Office,  or  Canonical  Hours  of  Prayer  in  the  Catholic  Church 176 

Of  the  Festivals  of  the  Catholic  Church— Also  of  the  Holy  Week,  and  the  Cere- 
monies Thereof 178 

Of  the  Invocation  of  Angels  and  Saints 185 

Of  the  Devotion  of  Catholics  to  the  Blessed  Virgin  Mary — Of  Her  Perpetual  Vir- 
ginity— Of  the  Beads,  Rosary,  and  Angelus  Domini 192 

Of  the  Use  and  Veneration  of  Relics  in  the  Catholic  Church 196 

Of  the  Use  of  Pictures  and  Images  in  the  Catholic  Church 200 

Of  Exorcisms  and  Benedictions,  or  Blessings  of  Creatures  in  the  Catholic  Church, 

and  of  the  Use  of  Holy  Water 206 


PART  III. 


1. 

11. 

in. 

IV. 
V. 

VI. 


The  Order  and  Ceremonial  of  the  Most  Holy  and  Adorable  Sacrifice  of  the  Mass. 

1.— From  the  Beginning  of  Mass  to  the  Creed. 

The  Use  of  Ceremonies 21~ 

Preparation  for  Mass 2I, 

The  Beginning  of  Mass. 2Io 

The  Introit.  Kyrie  Elelson  and  Gloria  in  Excelsis 222 

The  Dominus  Vobiscum 22. 

The  Collect.  Epistle,  and  Gradual 226 

The  Gradual.  Tract,  and  Sequence 223 

The  Gospel,  and  some  Ceremonies  used  before  and  after  it 229 

II.— From  the  Offering  to  the  Communion. 

The  Offertory  and  Oblation 

The  Lavabo 

The  "  Orate  Fratres."  and  Secret  Prayers 2^6 

The  Preface j 

The  Canon  of  the  Mass 

The  Memento  of  the  Living 

The  "  Communicantes " "         t 

The  Prayer  "  Hanc  Igitur  Oblationem  " ... .1. ......... .. 2I7 

The  Consecration 

The  Prayer  after  the  Elevation 249 

The  Remaining  Prayer  of  Oblation '  25° 

The  Memento  of  the  Dead 2J2 

The  "  Nobis  Quoque  Peccatoribus  "  

255 


CONTENTS.  x» 

Chapter  Pack 

The  Canon  Continued 256 

Our  Lord's  Prayer 257 

The  Sequel  of  Our  Lord's  Prayer 258 

The  "  Pax  Domini  " 259 

The  "  Angus  Dei  "  and  Prayers  before  Communion 261 

The  Communion  of  the  Priest 263 

The  Communion  of  the  Faithful 264 

III. — From  the  Communion  to  the  End  of  Mass. 

I.     The  Ablutions 269 

II.     The  "  Communio  "  and  Postcommunion 270 

The  End  of  Mass 273 

Mass  of  the  Dead 275, 

Appendix. 

I.     High  or  Solemn  Mass 279. 

II.     The  Incensing  of  the  Altar 284 

III.  The  Kyrie  and  Gloria  in  Excelsis 285 

IV.  The  Creed  287 

V.     The  Solemn  Offertory 287 

VI.     The  Preface  in  Solemn  Mass 290. 

VII.     The  Canon  and  Consecration  in  Solemn  Mass 291 

VIII.     From  the  Consecration  to   he  "  Pater  Noster  " 291 

IX.     From  the  "  Pater  Noster  "  to  the  Communion 291 

X.     From  the  Communion  to  the  End  of  the  High  Mass 295; 

High  Mass  of  the  Dead 297 

Solemn  Vespers 298 

Compline 303, 


PART  IV. 

The  Grounds  of  Faith. 


Revealed  Truth  Definite  and  Certain 309 

The  Church  a  Historical  Witness 319. 

The  Church  a  Divine  Witness 327 

Rationalism  the  Legitimate  Consequence  of  Private  Judgment 339 


mi  CONTENTS. 


VOLUME  III. 


PART  I. 

Pack 

Encyclical  Letter  or  Pope  Leo  XIII.  to  the  Rulers  of  the  World 13 


PART   II. 

The  Glories  of  Jesus. 

Advertisement.  Essential  to  the  Right  Understanding  and  Proper  Use  of  the  Following  Work.  25 

On  the  Principles  of  a  Purgative  Life 29 

SECTION    SECOND. 

On  the  Principles  of  an  Illuminative  Life— Considerations  on  the  Love  of  Jesus 4° 

First  Consideration — Jesus  Amiable 4° 

Second  Consideration — Jesus  Loving 42 

Third  Consideration — Jesus  Loved 48 

Other  Considerations  Capable  of  Exciting  and  Fostering  within  Us  the  Love  of  Jesus  Christ.. .  51 

» 

SECTION   THIRD. 

On  the  Principles  of  a  Unitive  Life 57 

Considerations  on  the  Love  of  God 57 

Various  Motives  of  the  Love  of  God 62 

Instructions  on  the  Litany 69 

Devout  Exercises  Proper  for  Fridays 76 

An  Easy  and  Effectual  Method  of  Thinking  Often  of  God  in  the  Day 84 

Acts  Before  Mass 86 

Prayers  for  Holy  Mass 89 

Pious  Reflections  and  Acts  before  Holy  Communion 96 

Litany  of  the  Sacred  Heart  of  Jesus 102 

Litany  of  the  Sacred  Heart  of  Mary i°4 

Litany  of  St.  Catherine  of  Sienna , 105 

Litany  of  St.  Bridget.  Patroness  of  Ireland 106 

A  Canticle  after  Communion 107 

Litany  for  a  Happy  Death 108 

Hymn  to  Our  Saviour  Jesus 109 

Hymn  for  Christmas  Day 1 10  ■ 

The  Stabat  Mater 113 

Hymn  to  Jesus 115 


CONTENTS.  xiii 

.  PART  III. 

Pagb 

Stations  of  the  Cross 117 

The  Rosary  of  the  Blessed  Virgin  Mary 121 


PART  IV. 


A  Concise  Exposition  of  the  Tenets  of  the  Catholic  Church,  concerning  the  Invocation  of 

Saints 127 

A  Sketch  of  the  Life  of  St.  Alphonsus  Liguori 131 


PART  V. 

The  Glories  of  Mary,  in  a  Paraphrase  on  the  Salve  Regina. 
Chapter 

I.     "  Salve  Regina,  Mater  Misericordiae  " 135 

1 — How  Great  Should  be  Our  Confidence  in  Mary,  Queen  of  Mercy 135 

2 — How  Great  Our  Confidence  Should  be  in  Mary  as  Our  Mother 139 

3 — The  Great  Love  Borne  Us  by  Mary  Our  Mother 143 

4 — Mary  is  the  Refuge  of  Repentant  Sinners 147 

II.     "  Vita  Dulcedo  " 152 

1 — Mary  is  Our  Life,  Since  She  Obtains  Us  the  Pardon  of  Our  Sins 152 

2 — Mary,  Again,  Is  Our  Life,  Because  She  Obtains  Us  Perseverance 155 

3 — Mary  Renders  Death  Sweet  to  Her  Servants 159 

III.  "  Spes  Nostra  Salve  " 163 

1 — Mary  is  the  Hope  of  All  the  Children  of  Adam 163 

2 — Mary  is  the  Hope  of  the  Sinner 166 

IV.  "  Ad  Te  Clamamus,  Exules  Filii  Hevae  " 170 

1 — Mary's  Readiness  to  Assist  Those  Who  Invoke  Her 170 

2 — The  Power  of  Mary  to  Defend  Those  Who  Invoke  Her  in  Temptations 173 

V.     "Ad  Te  Suspiramus  Gementes  et  Flentes  in  Hac  Lachrymarum  Valle " 177 

1 — Necessity  of  Mary's  Intercession,  in  Order  to  Obtain  Salvation 177 

VI.     "  Eja,  Ergo,  Advocato  Nostra  " 187 

1 — Mary  Is  a  Powerful  Advocate 187 

2 — Mary  Is  a  Compassionate  Advocate 190 

3 — Mary  Is  Mediatrix  of  Peace  between  God  and  Sinners 193 

VII.     "  Illos  Tuos  Misericordes  Oculos  ad  Nos  Converte  " 197 

1 — Mary  is  Ever  Watchful  to  Succor  our  Miseries 197 

VIII.     "  Et  Jesum  Benedictum  Fructum  Ventris  Tui,  Nobis  post  Hoc  Exilium  Ostende  " 200 

1 — Mary  Preserves  Her  Servants  from  Hell 200 

2 — Mary  Succors  Her  Servants  in  Purgatory •. 204 

3 — Mary  Conducts  Her  Servants  to  Heaven 205 

IX.     "  O  Clemens,  O  Pia  " 210 

1 — The  Greatness  of  Mary's  Clemency  and  Goodness 210 

X.     "  O  Dulcis  Virgo  Maria  " 214 

1 — The  Sweetness  of  the  Holy  Name  of  Mary,  in  Life  and  Death 214 


CONTENTS. 

SECTION  8ECOND.  Pack 

Origin  of  the  Scapular  of  the  Blessed  Virgin  Mary— Spirit  and  Advantages  of  That  Devotion, 
and  Duties  to  be  Performed 

I— Of  the  Origin  of  this  Devotion 

a— Of  the  Advantages  Which  It  Procures 2I° 

j— Of  the  Duties  to  be  Fulfilled 

4— Of  the  Spirit  of  this  Devotion * 

The  Litany  of  Saints,  to  Solicit  Divine  Love 


218 
218 


220 
221 

221 


PART  VI. 

The  Glories  of  St.  Joseph,  Spouse  of  the  Ever-Blessed  Virgin  Mary. 
Cnattu 

I.    Of  the  Admirable  Love  God  Bore  St.  Joseph 227 

II.    Of  the  Wonderful  Qualities.  Whereby  God  Rendered  St.  Joseph  Amiable  above  All 

Others,  except  Jesus  and  Mary 235 

III.  Of  the  Great  Love  and  Special  Devotion  We  Owe  St.  Joseph 238 

IV.  What  Was  the  Reason  that  It  Was  So  Long  before  St.  Joseph,  the  Most  Amiable  and 

Best-Beloved  of  God,  Had  Such  Love  and  Devotion  Paid  Him  as  Was  Due  to  the 

Greatness  of  His  Merits? 241 

V.    Of  the  Ten  Particular  Clients  of  St.  Joseph,  Who,  by  Their  Examples,  Moved  Us  to  a 

Particular  Devotion  to  Him 247 

VI.    Of  the  Daily  Devotions  that  May  be  Exercised  toward  St.  Joseph 258 

The  Alphabetical  Litany  of  St.  Joseph 260 

The  Seven  Dolors  of  St.  Joseph 263 

The  Seven  Joys  of  St.  Joseph 264 

VII.    What  Devotions  Are  to  be  Said  to  St.  Joseph  upon  His  Feast 265 

VIII.     Devotions  to  St.  Joseph  during  the  Octave  of  His  Feast,  or  According  to  the  Oppor- 
tunity or  Affection  of  His  Clients 270 

IX.    Containing  Nine  Occasions  of  Devotions  Proper  to  St.  Joseph,  and  Practiced  by  His 

Clients 272 

X.     Of  the  Assistance  St.  Joseph  Gives  to  His  Devout  Clients  toward  Attaining  Interior 

Perfections,  and  in  What  This  Perfection  Consists 278 

XI.    Of  the  Assistance  St.  Joseph  Gives  to  Spiritual  Maladies,  Especially  to  Those  Souls 

Which  are  in  a  Bad  State 285 

XII.    The  Assistance  Which  St.  Joseph  Gives  in  Curing  Corporal  Diseases,  Especially  the 

Plague 289 

XIII.  The  Assistance  Which  God  Gives  on  All  Occasions  by  St  Joseph's  Intercession 296 

XIV.  An   Exhortation  to  Have  Recourse  to  St.   Joseph,  and  to  Confide  in  His  Powerful 

Protection 299 

SECTION  SECOND. 

Portrait  of  the  Great  St.  Joseph 302 

The  Seven  Sorrows  of  St.  Joseph 303 

The  Seven  Joys  of  St.  Joseph . ......................................  303 

SECTION  THIRD. 

Portraiture  of  the  Virtues  of  the  Illustrious  and  Admirable  St.  Joseph,  Spouse  of  the  Mother 

of  God 

.... ••*.... 70^ 

Eight  Meditations  upon  Some  Passages  of  the  Life  of  St.  Joseph,'  which  May  SerVe  Through 
the  Octave  of  His  Feast,  or  at  Other  Times .       3IO 


CONTENTS.  xv 

Page 

Meditation  i — Of  the  Illustrious  Birth  and  Name  of  St.  Joseph 310 

Meditation  2 — Of  the  Humble  Calling  of  St.  Joseph 312 

Meditation  3 — Of  the  Marriage  of  St.  Joseph 313 

Meditation  4 — Of  St.  Joseph's  Journey  with  the  Blessed  Virgin  to  Meet  St.  Elizabeth 315 

Meditation  5 — Of  St.  Joseph's  Virtues,  Exercised  at  the  Birth,  Circumcision,  and  Presentation 

of  Jesus  in  the  Temple 317 

Meditation  6 — Of  the  Flight  into  Egypt,  His  Return  from  Thence,  and  of  the  Losing  of  Jesus, 

and  Finding  Him  in  the  Temple 319 

Meditation  7 — Of  St.  Joseph's  Many  Years'  Conversation  with  Jesus  and  Mary  at  Nazareth.  .  321 

Meditation  8 — Of  St.  Joseph's  Happy  Departure 323 


PART  VII 

The  Glories  of  the  Holy  Afigels. 

Dedicatory  Epistle  to  Our  Blessed  Lady  of  Angels . 327 

To  My  Good  Angel  Guardian 327 

An  Exhortation  to  the  Love  and  Honor  of  the  Holy  Angels 328 

SECTION  SECOND. 

Devotion  to  the  Holy  Angels — Part  1 333 

Motive     I.     The  Admirable  Perfection  of  these  Blessed  Spirits 333 

II.     The  Incomparable  Goodness  of  the  Angels 335 

III.  All  the  Angels  are  Employed  in  the  Service  of  Man 336 

IV.  All  men  are  Assisted  by  the  Angels 337 

V.     The  Angels  Render  Men  Innumerable  Services. 338 

VI.     The  Angels  Help  Us  in  Temporal  Things 340 

VII.     The  Angels  Assist  Us  in  Spiritual  Things 341 

VIII.     The  Protection  Afforded  Us  by  the  Angels  Against  the  Enemies  of  Our  Salvation .  343 

IX.     The  Great  Helps  the  Holy  Angels  Afford  Us  at  the  Hour  of  Death 347 

X.     Devotion  to  the  Holy  Angels  is  a  Sign  of  Predestination  to  Singular  Glory  in 

Heaven 348 

XI.     The  Blessed  Virgin  is  Glorified  by  Our  Devotion  to  the  Angels 349 

XII.     The  Honor  of  God  Alone  is  Connected  with  the  Devotion  to  the  Holy  Angels. . .  350 

Devotion  to  the  Nine  Choirs  of  Angels — Part  II 352 

Practice  I.     To  Have  a  Singular  Devotion  to  the  Holy  Spirits  of  the  First  Choir — the  Angels, 

Archangels,  and  Principalities 352 

II.     To  Honor  Specially  the  Powers,  Virtues,  and  Dominations 354 

III.  To  Entertain  a  Profound  Respect  and  Extraordinary  Love  for  the  Thrones,  the 
Cherubim  and'Seraphim 355 

IV.  To  Have  a  Great  Devotion  to  the  Seven  Spirits  who  are  Before  the  Throne 357 

V.     To  Converse  Interiorly  with  the  Angels 358 

VI.     To  Make  Novenas  in  Honor  of  the  Holy  Angels — to  take  certain  days  to  honor 

them — and  to  Celebrate  Their  Feasts  with  Particular  Devotion 360 

VII.     To  Have  a  Great  Confidence  in  the  Angels,  and  Recur  to  Them  in  All  Necessities.  362 
VIII.     To  Labor  for  the  Conversion  of  Sinners  and  the  Release  of  Souls  from  Purgatory 

— and  to  Practice  Virtue,  etc.,  in  Honor  of  the  Angels 363 

IX.     To  Endeavor  to  Extend  the  Devotion  to  the  Angels 364 


VOL 


COLUMBUS  DISCOVERS  AMERICA. 

THE  SPREAD  OE  THE  GOSPEL. 

THE  TRIUMPHS  OF  THE  CHURCH. 

CATHOLIC  BELIEF. 

RULE  OF  LIFE. 


Planting:  of  the  Cross. 


THE   LANDING  OF  COLUMBUS. 


DISCOVERY  OF  AMERICA  BY 
COLUMBUS. 

HE  PLANTS  THE  CROSS  ON  AMERICA'S  SHORES.— HIS  TRIALS 

AND  TRIUMPHS. 

ORE  than  four  hundred  years  ago,  there  stood  near  a  small  town 
on  the  coast  of  Spain  an  ancient  convent.  It  still  stands  there, 
on  a  height  above  the  sea,  surrounded  by  a  forest  of  pine  trees. 
A  stranger,  traveling  on  foot,  with  a  little  boy,  one  day  stopped 
at  the  gate  of  the  convent,  and  asked  the  porter  to  give  him  a  little  bread 
and  water  for  his  child.  Poor  and  friendless  though  he  was,  when  he 
stood  at  the  convent  gate,  he  afterwards  became  one  of  the  most  famous 
of  men.  That  stranger  was  the  great  Christopher  Columbus ;  and  the 
little  boy  was  his  son  Diego. 

His  discovery  of  America  was  not  the  result  of  accident — else,  Colum- 
bus had  been  but  an  unwilling  instrument.  But  it  was  the  result  of  a 
process  of  reason  ;  a  vast  conception,  executed  with  almost  peerless  efforts. 

Columbus  was  born  in  Genoa,  about  1435,  °f  a  good  Catholic  family. 
The  family  name  in  Italian  is  Colombo  ;  and  in  Spanish  history  he  is 
known  as  Christoval  Colon.  Of  his  early  life,  but  little  is  known.  He 
was  sent  to  Pavia,  the  chief  Italian  seat  of  learning,  to  prosecute  his 
studies,  and  although  he  remained  at  school  but  a  short  time,  he  made 
rapid  progress,  especially  in  geometry,  astronomy  and  cosmography.  He 
commenced  his  naval  career  at  an  early  age  ;  took  part  in  a  naval  expedi- 
tion fitted  out  at  Genoa,  by  John  of  Anjou,  Duke  of  Calabria,  in  1459, 
against  Naples  ;  and  in  1474,  was  captain  of  several  Genoese  ships,  in  the 
service  of  Louis  XL,  of  France.  He  subsequently  went  to  Lisbon,  where 
his  brother  Bartholomew  found  a  profitable  occupation  in  constructing 
sailing  charts  for  navigators. 

At  this  time  the  government  of  Portugal  encouraged  navigation  and 
maritime  discovery.  Columbus  soon  embarked  on  an  arduous  voyage 
to  the  north.  He  made  several  other  voyages  to  England  and  to  the 
islands  possessed  by  Spain  and  Portugal  in  the  western  ocean.  In  conse- 
quence, he  soon  became  the  most  experienced  navigator  of  his  time.     He 


6  DISCOVERY  OF  AMERICA  BY  COLUMBUS. 

took  notes  of  everything  he  saw,  and  kept  his  mind  intently  fixed  upon 
the  studies  in  which  he  was  destined  to  effect  so  great  a  revolution. 

\\  bile  ■  resident  of  Lisbon,  Columbus  married  the  daughter  of  Pales- 
tivllo,  an  Italian  cavalier,  who  had  been  one  of  the  most  distinguished 
navigators  under  Prince  Henry  of  Portugal,  and  had  colonized  and  gov- 
erned the  island  of  Porto  Santo.  By  this  marriage,  he  obtained  access  to 
the  charts  and  papers  of  Palestrello,  and  of  other  experienced  navigators 
connected  with  his  wife's  family.  The  passage  round  the  Cape  of  Good 
Hope  had  not  yet  been  discovered.  The  great  object,  at  this  time,  was 
to  discover  the  shortest  route  to  the  East  Indies,  whose  wealth  enriched 
the  cities  of  the  Mediterranean.-  In  his  conversations  with  the  geogra- 
phers and  pilots  whom  he  found  in  Lisbon,  Columbus  consulted  them  on 
the  possibility  of  a  western  passage  to  the  countries  of  Cathay  and 
Zipangu,  described  by  Marco  Polo.  By  this  means  he  became  acquainted 
with  a  number  of  facts  which  confirmed  a  theory  he  had  already  formed. 

Pedro  Forrea,  his  wife's  relation,  had  found  on  the  coast  of  Porto 
Santo,  pieces  of  carved  wood,  evidently  not  cut  with  a  knife,  and  which 
had  been  carried  thither  by  strong  westerly  winds.  Other  navigators 
had  picked  up  in  the  Atlantic,  canes  of  an  extraordinary  size,  and  many 
plants  not  apparently  belonging  to  the  Old  World.  The  bodies  of  men 
were  found,  thrown  by  the  waves  on  the  shores  of  the  Azores,  who  had 
features  differing  essentially  from  those  of  Africans  or  Europeans,  and 
who  had  evidently  come  from  the  west. 

These  facts  gave  additional  force  to  the  reasonings  which  Columbus 
founded  on  his  thorough  knowledge  of  the  existing  cosmographical 
science  of  his  time  ;  and  he  was  finally  induced  to  attempt  the  discovery. 
Not  having  the  means  of  fitting  out  a  suitable  expedition  at  his  own  ex- 
pense, he  obtained  an  audience  of  John  II.,  King  of  Portugal,  and  fully 
unfolded  to  that  monarch  his  plan.  He  proposed,  in  case  the  king  would 
furnish  him  with  ships  and  men,  to  undertake  a  shorter  and  more  direct 
route  to  India,  than  any  which  had  yet  been  attempted,  by  sailing  directly  to 
the  west,  across  the  Atlantic.  The  councillors  and  men  of  learning  were  di- 
rected to  examine  the  project ;  and  the  king  was  advised  to  fit  out  an  expe- 
dition to  undertake  the  discovery  without  the  knowledge  of  its  projector. 

A  caravel  was  dispatched,  with  the  ostensible  purpose  of  carrying 
provisions  to  the  Cape  de  Verd  islands  ;  but  with  secret  orders  to  pursue 
the  route  laid  down  in  the  papers  of  Columbus.  But  Providence  inter- 
fered on  behalf  of  justice.  The  caravel  stood  westward  from  the  islands 
for  several  days,  and  then  the  weather  grew  stormy  and  the  pilots  afraid. 
They  put  back  to  Lisbon,  and  covered  their  own  want  of  courage  by  ridi- 
culing the  project  of  Columbus. 

With  a  just  indignation  at  this  attempt  to  defraud  him  of  the  results 


DISCO  VER  Y  OF  AMERICA  B  Y  COL  UMB  US.  y 

of  his  labors,  Columbus  abandoned  Portugal,  toward  the  end  of  the  year 
1484,  and  arrived  at  the  port  of  Palos,  in  Spain.  Here  he  experienced 
the  fate  of  most  men  whose  projects  are  grand  or  startling.  Ferdinand 
and  Isabella  were  at  this  time  engaged  in  a  war  with  the  Moors  of  Gran- 
ada ;  and  although  they  listened  to  Columbus's  proposals,  they  were  too 
much  occupied  to  give  him  the  aid  necessary  for  carrying  out  his  great 
enterprise.  Wearied  out  by  years  of  fruitless  solicitation,  he  had  deter- 
mined to  abandon  the  country,  and  had  actually  left  the  court  for  France, 
when  his  friends,  St.  Angel  and  Quintanilla,  a  good  monk,  by  their 
earnest  and  eloquent  intercessions,  induced  Queen  Isabella  to  recall  him. 
The  queen,  now  fully  convinced  of  the  importance  of  the  enterprise,  dis- 
played her  zeal  for  its  success  by  offering  to  pledge  her  jewels  to  raise 
the  required  funds.  This  was  not  necessary,  however,  and  arrangements 
were  speedily  made  for  fitting  out  the  expedition. 

On  April  17,  1492,  were  signed  the  articles  of  agreement,  by  which 
Columbus  received  from  the  sovereigns  the  hereditary  titles  of  Ad- 
miral and  Viceroy  of  all  the  seas,  islands,  and  countries  he  should  dis- 
cover. He  was  entitled  to  reserve  for  himself  one-tenth  of  all  pearls, 
precious  stones,  gold,  silver,  spices,  and  other  articles  of  merchandise  in 
whatever  manner  found,  bought,  bartered  or  gained  within  his  admiralty, 
the  costs  being  first  deducted  ;  and  he  was  permitted  to  contribute  an 
eighth  part  of  the  expense  of  the  expedition,  and  to  receive  an  eighth 
part  of  the  profits. 

The  vessels  were  prepared  for  the  voyage,  in  the  port  of  Palos.  The 
largest,  which  was  decked,  was  called  the  Santa  Maria  (Holy  Mary),  and 
on  board  of  this  ship  Columbus  hoisted  his  flag.  The  second,  called  the 
Pinta,  was  commanded  by  Martin  Alonzo  Pinzon.  The  third,  called  the 
Nina,  had  latine  sails,  and  was  commanded  by  Vicente  Yanes  Pinzon. 
About  one  hundred  and  twenty  persons  embarked  on  the  expedition. 

On  Friday,  Aug.  3,  1492,  the  adventurers  sailed.  They  directed  their 
course  to  the  Canary  Islands,  where  they  were  delayed  for  some  time  in 
consequence  of  an  injury  done  to  the  rudder  of  the  Pinta.  On  Sept.  6th 
they  left  the  Canaries  ;  and  that  may  be  regarded  as  the  first  day  of  the 
most  memorable  voyage  which  has  ever  been  undertaken.  The  winds 
were  at  first  light,  and  little  way  was  made  ;  the  second  day,  the  fleet 
lost  sight  of  land.  The  companions  of  Columbus,  who  were  now  advanc- 
ing over  the  ocean,  unable  to  conjecture  the  termination  of  their  voyage, 
began  to  feel  astonished  at  the  boldness  of  the  enterprise.  Many  of 
them  shed  tears  and  broke  into  loud  lamentations,  believing  that  they 
should  never  return.  Columbus  endeavored  to  console  them  and  inspire 
them  with  new  courage. 

Columbus  had  taken  the  precaution  of  keeping  secret  the  true  reckon- 


8  DISCOVER Y  OF  AMERICA  B V  COLUMBUS. 

ing  of  the  distance  passed  over,  while  he  kept  a  false  reckoning  for  the 
inspection  of  his  companions,  which  made  the  distance  considerably  less  ; 

notwithstanding   this  deception,  his  people  were  now  growing  ex- 
tremely am  the  length  of  the  voyage.    The  admiral  endeavored  in 
10  soothe  their  rising  fears,  sometimes  by  arguments  and  ex- 

illations,  sometimes  by  awakening  fresh  hopes,  and  pointing  out  new 

:  land.     Light  breezes  from  the  southwest  springing  up  on  Sept. 

20th,  had  a  cheering  effect  on  the  people,  as  they  proved  that  the  wind 

did  not  always  prevail  in  the  same  direction.     Three  days  later  a  whale 

observed,  heaving  up  his  huge  form  at  a  distance,  which  Columbus 
pointed  out  as  an  indication  of  the  proximity  of  land.  The  prevalence  of 
calm-,  however,  and  the  great  quantities  of  sea-weed  which  they  encoun- 
tered, retarding  the  course  of  the  ships,  occasioned  fresh  alarm.     Colum- 

reasoned,  expostulated,  and  promised  in  vain.  The  men  were  too 
much  under  the  influence  of  terror  to  listen  to  reason.  The  more  Colum- 
bus argued  the  more  boisterous  became  their  murmurs,  until  there  came 
a  heavy  swell  of  the  sea  unaccompanied  by  wind.  This,  fortunately, 
dispelled  the  terrors  occasioned  by  the  previous  dead  calm. 

On  Sept.  25th  while  Columbus,  with  his  officers,  were  studying 
a  map,  and  endeavoring  to  make  out  from  it  their  position,  they  were 
aroused   by   a  shout  from  the   Pinta,  and,  looking  up,  beheld    Martin 

1/0  Pinxon,  mounted  on  the  stern  of  his  vessel,  who  cried  with  a  loud 
voice.  M  Land !  land  !  Sefior,  I  claim  my  reward  ! "  *  pointing  at  the  same 
time  to  the  south-west,  where  there  was  indeed  an  appearance  of  land,  at 
about  twenty-five  leagues  distance.  Columbus  threw  himself  upon  his 
knees,  and  returned  thanks  to  God,  and  Martin  Alonzo  repeated  the 
Gloria  in  Exec/sis,  in  which  he  was  loudly  joined  by  the  crews  of  the 
ships.  They  changed  their  course,  and  sailed  all  night  in  the  same  direc- 
tion. At  daylight  all  eyes  were  turned  in  that  quarter  ;  but  the  supposed 
land,  which  had  caused  so  much  joy,  had  disappeared,  and  they  found 
that  they  had  been  deceived  by  the  appearance  of  clouds  in  the  horizon. 
The  direct  course  to  the  west  was  again  resumed. 

The  crews  soon  relapsed  into  their  former  despondency.  Neverthe- 
less, the  multitude  of  birds  which  they  saw  continually  flying  about  the 
ships,  the  pieces  of  wood  which  they  picked  up,  and  many  other  symp- 
toms of  land,  prevented  them  from  giving  themselves  wholly  up  to  de- 
spair. Columbus,  in  the  midst  of  so  much  uneasiness  and  dejection, 
remained  calm  and  self-possessed. 

On  Oct.  nth  the  indications  of  land  became  more  and  more  certain. 
A  reed  quite  green  floated  by,  fish,  such  as  abound  near  rocks,  were 
seen,  the  trunk  of  a  bamboo,  and  a  plank,  rudely  carved,  were  picked 

#  A  pension  of  30  crowns  had  been  promised  by  the  sovereign  to  the  first  man  who  should  discover  land. 


Pinta. 


Santa  Harla. 
Columbus  Before  Ferdinand  and  Isabella. 


COLUHBUS  DISCOVERS  LAND. 


DISCO  VER  Y  OF  AMERICA  B  Y  COL  UMB  US.  9 

up  by  the  people  of  the  Nina,  and  those  in  the  Pinta  saw  a  branch  of 
a  tree  with  berries  on  it.  They  sounded  at  sunset  and  found  bottom. 
The  wind  was  now  unequal ;  and  this  last  circumstance  completely  satis- 
fied the  mind  of  Columbus  that  land  was  not  far  off.  The  crew  assembled, 
as  usual,  for  evening  prayer.  As  soon  as  the  service  was  over,  Columbus 
desired  the  people  to  return  thanks  to  God  for  having  preserved  them  in 
so  long  and  dangerous  a  voyage,  and  assured  them  that  the  indications 
of  land  were  now  too  certain  to  be  doubted.  He  recommended  them  to 
look  out  carefully  during  the  night,  for  that  they  should  surely  discover 
land  before  the  morning  ;  and  he  promised  a  doublet  of  velvet  to  whom- 
soever should  first  descry  it,  in  addition  to  the  pension  to  be  given  by  the 
sovereigns.  About  ten  o'clock  at  night,  while  Columbus  was  sitting  on 
the  top  of  the  castle  or  cabin  on  the  high  poop  of  his  vessel,  he  thought 
he  beheld  a  glimmering  light  at  a  distance.  Fearing  that  his  hopes  might 
deceive  him,  he  called  Pedro  Gutierrez,  and  inquired  whether  he  saw  a 
light  in  that  direction  ;  the  latter  replied  in  the  affirmative.  He  then 
called  Roderigo  Sanchez,  of  Segovia  ;  but  before  he  came  it  had  dis- 
appeared ;  they  saw  it,  nevertheless,  twice  afterward,  in  sudden  gleams, 
as  if  it  were  a  torch  in  the  bark  of  a  fisherman,  rising  and  sinking  with 
the  waves,  or  in  the  hands  of  some  person  on  shore,  borne  up  and  down 
as  he  walked.  Columbus  considered  this  appearance  as  a  certain  sign  of 
land,  and,  moreover,  that  the  land  was  inhabited. 

At  two  in  the  morning  a  gun  from  the  Pinta,  which  was  ahead,  gave 
the  joyful  signal  of  land.  It  was  in  the  night  of  Oct.  nth  1492, 
after  a  voyage  of  thirty-five  days,  that  the  New  World  was  discovered- 
The  crews  longed  for  the  return  of  day,  that  they  might  feast  their 
eyes  on  the  long-desired  sight.  At  length  day  broke,  and  they  enjoyed 
the  prospect  of  hills  and  valleys,  clothed  in  delicious  verdure.  The  three 
vessels  steered  toward  it  at  sunrise.  Trie  crew  of  the  Pinta,  which,  as 
usual,  was  in  advance,  commenced  chanting  the  Te  Deum ;  and  all  sin- 
cerely thanked  heaven  for  the  success  of  their  voyage.  They  saw,  as  they 
approached,  the  inhabitants  issuing  from  the  woods,  and  running  from 
all  parts  to  the  shore,  where  they  stood  gazing  at  the  ships.  They  were 
all  quite  naked,  and  from  their  attitudes  and  gestures  appeared  to  be  lost 
in  astonishment.  Columbus  gave  the  signal  to  anchor,  and  ordered  the 
boats  to  be  manned  and  armed.  He  entered  his  own  boat,  richly  attired 
in  scarlet,  and  bearing  the  royal  standard  ;  whilst  Martin  Alonzo  Pinzon, 
and  Vicente  Yanez,  his  brother,  put  off  in  company  in  their  boats.  As 
they  approached  the  shore  they  were  delighted  with  the  luxuriance  of  the 
tropical  vegetation  with  which  it  was  adorned,  with  the  pure,  fresh  at- 
mosphere, and  the  crystal  transparency  of  the  sea.  No  sooner  did  Co- 
lumbus land  than  he  threw  himself  upon  his  knees,  kissed  the  earth,  and 


IO  DISCOVERY  OF  AMERICA  BY  COLUMBUS. 

returned  thanks  to  God  with  tears  of  joy.  His  example  was  followed  by 
the  rot.  who  were  penetrated  with  the  same  sentiments  of  gratitude. 
Columbus,  thefl  rising,  drew  his  sword,  displayed  the  royal  standard,  and 
took  solemn  possession  on  behalf  of  the  Castilian  sovereigns,  giving  the 
island  the  name  of  San  Salvador.  He  then  exacted  from  his  followers 
the  oath  of  obedience  to  him  as  admiral  and  viceroy,  representing  the 
persons  of  the  sovereigns. 

The  natives  who,  at  their  first  landing,  had  fled  to  the  woods,  finding 
that  there  was  no  attempt  to  pursue  or  molest  them,  gradually  recovered 
from  their  terror,  and  approached  their  new  visitors  with  great  awe,  fre- 
quently prostrating  themselves,  and  making  signs  of  adoration.  When 
they  had  still  further  recovered  from  their  fear,  they  approached  the 
Spaniards,  touched  their  beards,  and  examined  their  hands  and  faces,  ad- 
miring their  whiteness.  Columbus  treated  them  with  kindness  ;  they 
su|>[>osed  that  the  ships  had  sailed  out  of  the  firmament  which  bounded 
their  horizon,  or  that  they  had  descended  from  above,  and  that  these 
strange  beings  were  inhabitants  of  the  skies. 

The  island  which  the  Spaniards  had  discovered  was  called  by  the  na- 
tives Guanahana ;  but  it  has  since  retained  the  name  of  San  Salvador  ; 
the  English  call  it  Cat  Island.  It  is  one  of  the  Bahama  group,  between 
Florida  and  Hispaniola. 

When  the  admiral  returned  to  his  vessel,  some  of  the  natives  swam 
after  him,  others  paddled  in  their  canoes,  and  the  caravel  was  quite  sur- 
rounded with  them.  They  were  ignorant  of  the  use  of  iron,  and  some  of 
them,  catching  hold  of  the  Spanish  swords  by  the  blades,  received  slight 
wounds.  On  the  morrow,  they  came  off  to  the  fleet  to  exchange  balls  of 
cotton  for  beads,  hawks'  bells,  and  other  trinkets.  They  had  appended 
to  their  ears  little  plates  of  gold,  which  soon  caught  the  eyes  of  the 
Spaniards.  On  being  asked  where  they  had  obtained  them,  they  always 
pointed  toward  the  south.  Columbus  determined  to  go  in  search  of  the 
country  thus  indicated,  always  hoping  speedily  to  arrive  at  Cathay  and 
Zipangu.  In  pursuit  of  these  countries,  he  prosecuted  his  researches  until 
he  discovered  Cuba.  The  interpreters  whom  he  had  brought  from  San 
Salvador,  learned  here  that  some  gold  was  found  in  Cuba,  but  that  it  was 
much  more  abundant  in  another  country  farther  to  the  east. 

The  prospect  of  obtaining  gold  inflamed  the  cupidity  of  the  Spaniards, 
and  Alonzo  Pinzon,  the  commander  of  the  Pinta,  which  was  the  best 
sailer  in  the  fleet,  wishing  to  arrive  first  at  the  land  where  the  precious 
metal  abounded,  crowded  all  sail,  and  was  soon  out  of  sight. 

On  Dec.  5th,  Columbus,  with  the  remaining  ships,  sailed  from  the 
eastern  point  of  Cuba,  and  soon  arrived  at  the  rich  country  of  which  he 
had  received  such  a  glowing  description.     It  was  called  by  the  natives 


DISCO  VER  Y  OF  AMERICA  B  Y  COL  UMB  US.  1 1 

Haiti ;  Columbus  gave  it  the  name  of  Hispaniola.  They  anchored  first 
at  Port  St.  Nicholas,  and  shortly  after  at  a  little  distance  from  Cape 
Francois.  The  natives  took  to  flight  at  the  appearance  of  the  ships  ;  but 
kind  treatment  to  one  of  their  number,  who  accidently  fell  into  the  hands 
of  the  Spaniards  by  the  upsetting  of  his  canoe,  gave  them  confidence  ; 
and  they  came  in  multitudes  to  the  ships,  exchanging  fruits,  provisions, 
and  gold  for  bits  of  porcelain,  beads,  and  hawks'  bells.  Guanacanagari, 
the  prince  of  the  country,  or  Cacique,  as  he  was  called  by  his  people,  re- 
ceived Columbus  with  much  kindness,  and  in  return  was  treated  by  him 
with  great  distinction.  They  contracted  a  friendship,  which  continued 
ever  afterward  undiminished.  He  was  loaded  with  ornaments  of  gold, 
which,  he  informed  the  Spaniards,  came  from  a  country  farther  to  the 
east,  called  Cibao.  Columbus,  deceived  by  the  resemblance  of  the  names, 
believed  at  first  that  it  was  Zipangu  ;  but  he  afterward  learned  that  Cibao 
was  the  name  of  a  mountain  in  the  centre  of  the  island. 

The  fleet  now  proceeded  to  the  east,  for  the  purpose  of  approaching 
the  gold  mines  of  Cibao.  On  the  night  of  Dec.  24th,  Columbus's  vessel, 
the  Santa  Maria,  struck  upon  a  reef,  and  he  was  compelled  to  abandon 
her,  and  take  refuge,  with  his  crew,  on  board  the  Nina.  The  cacique 
and  his  people  assisted  the  Spaniards  in  saving  their  effects,  and  con- 
sented to  their  erecting  a  fort  with  the  timber  of  the  wreck.  It  was 
named  La  Navidad,  and  garrisoned  with  thirty-eight  men,  the  first  colony 
in  Spanish  America.  The  admiral  left  provisions  in  the  fort,  articles  to 
barter  with  the  natives,  and  whatever  was  necessary  for  its  defence.  He 
then  took  leave  of  the  friendly  cacique,  with  the  promise  to  return  soon. 

On  Jan.  4,  1493,  Columbus  set  sail,  proceeding  to  the  east,  in  order  to 
complete  the  examination  of  the  north  coast  of  the  island,  and  on  his 
way  met  the  Pinta,  near  Monte  Christo.  He  affected  to  be  satisfied  with 
the  excuses  made  by  Alonzo  Pinzon,  to  explain  his  parting  company. 
At  length,  on  the  16th,  the  two  ships  directed  their  course  for  Spain. 
The  weather  was  favorable  at  the  commencement  of  the  voyage  ;  but 
heavy  gales  came  on  when  the  ships  were  near  the  Azores,  and  the  Pinta 
was  a  second  time  lost  sight  of.  The  admiral's  vessel  was  in  such  immi- 
nent danger  that  he  despaired  of  ever  reaching  land.  He  was  fearful 
that  the  knowledge  of  his  discovery  would  perish  with  him  ;  and  to  pre- 
vent this,  he  wrote  a  brief  account  of  his  voyage  on  two  leaves  of  parch- 
ment, and  put  each  of  these  leaves  into  a  tight  cask.  One  of  these  casks 
was  thrown  overboard  immediately  ;  the  other  was  allowed  to  remain  on 
deck  to  await  the  foundering  of  the  vessel.  But  Providence  interposed 
to  save  so  valuable  a  life ;  the  storm  subsided.  They  arrived  at  the 
Azores  on  Feb.  15th,  and  at  Palos  on  Mar.  15th,  seven  months  and  a 
half  after  their  departure  from  the  same  port.     Alonzo   Pinzon  arrived 


1 2  DISCOVERY  OF  AMERICA'  BY  COLUMBUS. 

about  the  same  time  at  a  northern  port  in  Spain,  and  died  a  few  days 

Columbus's  return  was  a  perfect  triumph.  He  was  received  at  Palos 
with  enthusiastic  joy.  Ringing  of  bells  and  processions  of  magistrates 
welcomed  him  to  Barcelona,  where  the  sovereigns  were  at  that  time 
holding  their  court.  He  made  a  public  entry  into  the  city  ;  the  whole 
population  came  out  to  meet  him  ;  he  walked  in  the  midst  of  the  Indians 
whom  he  had  brought  with  him,  and  had  dressed  for  the  occasion  in 
their  native  costume.  The  rich  productions  of  the  New  World  were 
borne  in  open  baskets  before  him,  as  he  proceeded  through  an  immense 
crowd  to  the  palace,  where  Ferdinand  and  Isabella  were  seated  on  the 
throne,  awaiting  his  arrival.  As  soon  as  he  appeared  with  his  train,  they 
rose  up.  Columbus  threw  himself  upon  his  knees  ;  but  they  commanded 
him  to  be  seated  in  their  presence ;  "  a  rare  honor  in  this  proud  and 
punctilious  court."  He  then  gave  an  account  of  his  voyage,  and  of  the 
discoveries  he  had  made,  and  showed  the  various  products  of  the  New 
World,  which  he  had  brought,  and  the  Indians  who  attended  him.  Fer- 
dinand, delighted  with  the  success  of  this  great  enterprise,  confirmed 
to  Columbus  all  his  privileges,  and  permitted  him  to  join  to  the  arms  of 
his  own  family,  those  of  the  kingdoms  of  Castile  and  Leon,  with  the 
emblems  of  his  discoveries  and  of  the  dignities  resulting  from  them. 

Such  was  the  reception  of  Columbus  in  Spain,  after  his  return  from 
his  glorious  enterprise.  The  object  of  his  life  had  been  attained.  His 
subsequent  career  was  a  practical  illustration  of  the  influence  of  envy  and 
of  the  ingratitude  of  men.  By  his  own  genius  and  perseverance  Colum- 
bus had  achieved  one  of  the  most  grand  and  brilliant  enterprises  which 
history  has  recorded.  In  endeavoring  to  obtain  the  means  of  prosecut- 
ing it,  he  had  met  with  every  obstacle  which  envy  and  ridicule  could 
create.  After  the  feat  was  accomplished,  his  glory  excited  the  ambition 
and  the  malice  of  those  who  could  not  really  rival  him.  For  awhile,  even 
the  truth  of  the  discovery  was  denied.  This,  however,  innumerable 
proofs  silenced.  Then  detraction  insinuated  that  Columbus  had  learned 
it  all  from  the  books  of  older  navigators.  Finally  the  work  was  consum- 
mated by  the  removal  of  the  old  navigator  from  all  his  offices,  and  by 
sending  him  home  in  chains.  Miltiades  was  victor  at  Marathon,  yet  was 
banished  from  the  country  he  had  saved.  Themistocles  won  at  Salamis  ; 
and  he,  too,  was  banished  by  the  ungrateful  Athenians.  But  this  was 
the  "unkindest  cut  of  all."  Columbus  gave  a  new  world  to  the  sway  of 
Spain,  yet  died  in  disgrace.  His  memory,  however,  is  cherished  by  the 
world,  while  his  detractors  are  forgotten.  Columbus  deserves  to  rank 
among  those  truly  great  men—"  the  stars  in  the  heaven  of  fame  "—who 
have  raised  themselves  to  renown  by  their  vast  achievements. 


TRIUMPHS  AND  GLORIES 

OF  THE 

CATHOLIC  CHURCH. 


>      ♦ — •- 


®t)e  IProgresa  of  tt)e  ©ospel  tyrougtyout  tt)e  iDcrtfr. 

tfiE  spread  of  the  kingdom  of  God  over  the  whole  earth  from  the 
day  of  Pentecost  to  the  end  of  time  is  the  fulfilment  of  the 
prophecies  of  the  Old  and  New  Testaments.  Our  Lord  is  King, 
but  his  kingdom  is  not  of  this  world,  though  in  this  world. 
He  sent  his  Apostles  with  power,  not  to  gain  a  few  proselytes  in  this 
land  or  that,  but  to  teach  the  nations:  "  Go  teach  all  nations,  teaching 
them  to  observe  whatsoever  I  have  commanded  you."  (St.  Matt.  [xxix. 
19.)  The  nations  were  to  sit  as  pupils.  And  the  Church  applies  to  them 
the  prophecy  of  David:  "Their  sound  hath  gone  forth  into  all  the  earth, 
and  their  words  unto  the  ends  of  the  world."     (Ps.  xviii.  5.) 

Men  of  many  lands  were  among  the  converts  on  the  day  of  Pentecost; 
and  the  synagogues  at  Jerusalem,  representing  various  countries,  gave 
proselytes  to  the  faith. 

After  the  martyrdom  of  St.  Stephen,  a.  d.  33,  the  disciples  were  scat- 
tered, and  St.  Philip,  the  deacon,  preached  in  Samaria  and  converted  so 


,4  THE  PROGRESS  OF  THE  GOSPEL. 

many  that  St.  Peter  and  St.  John  went  down  to  confirm  them. 
Through  the  eunuch  of  Queen  Candace,  St.  Philip  was  the  instrument  of 
introducing  Christianity  into  Abyssinia,  the  first  home  of  the  faith  in 
.1.  In  the  year  42  and  thereafter  St.  Paul  spread  the  Church 
through  Arabia,  Asia  "Minor,  Cyprus,  and  in  51  preached  the  gospel  in 
Macedon  and  other  parts  of  Greece. 

The  twelve  chosen  Apostles,  according  to  the  uniform  tradition,  took 
different  lands.  St.  Peter  planted  his  see  at  Antioch,  and  preaching 
far  ami  near  at  last  made  Rome  the  scene  of  his  labors  and  of  his  glo- 
rious death  with  St.  Paul  in  that  city. 

That  St.  Thomas  carried  the  cross  to  India  is  attested  by  a  constant 
tradition,  and  his  body  rests  near  Goa.  St.  Matthew  evangelized  Persia ; 
St.  Andrew  announced  the  Word  of  God  in  southern  Russia  and  in  Achaia, 
where  he  received  the  crown  of  martyrdom.  St.  Bartholomew  had 
preached  the  faith  in  Armenia,  founding  the  faith  in  the  land  where  the 
ark  rested  after  the  flood  and  the  dove  brought  the  olive  branch  of  hope. 
St.  Jude  made  the  name  of  Jesus  known  in  the  land  of  Mesopotamia, 
whence  Abraham  was  called  by  God  to  the  Land  of  Promise ;  St.  Philip 
in  Phrygia,  St.  Matthias  in  Colchis. 

In  Africa  St.  Simon  preached  the  Word  of  God  in  Libya,  and  St. 
Philip  the  deacon  opened  the  innermost  parts  of  Africa  to  the  Word  of 
God. 

The  disciples  of  our  Lord,  the  earliest  associates  of  the  Apostles,  were 
the  founders  of  many  churches.  St.  Mark  the  Evangelist  carried  the 
faith  to  Egypt,  and  was  the  first  bishop  of  Alexandria,  whence  the  faith 
spread  to  Upper  Egypt  and  Libya.  Carthage  and  Numidia  received  the 
truth  at  an  early  period,  and  here  apparently  the  Holy  Scriptures  were 
first  translated  into  Latin,  the  Greek  language  not  prevailing  there. 

After  St.  Peter  and  St.  Paul  established  the  Church  at  Rome,  and 
sealed  its  triumph  by  their  blood,  churches  were  founded  by  their  im- 
mediate followers  in  many  cities  of  Italy,  such  as  Milan,  Ravenna,  Bo- 
logna, Naples  and  Palermo. 

The  knowledge  of  Christ  reached  Spain  in  the  days  of  the  Apostles, 
and  St.  Paul  proposed  to  visit  the  Christians  there.  Leon,  Astorga  and 
Saragossa  claim  that  their  ancient  churches  were  founded  by  disciples  of 
the  Apostles,  and  the  records  of  the  martyrs  and  of  the  early  councils 
combine  to  show  that  the  faith  had  taken  root  there,  and  the  Church  been 
fully  organized. 

Gaul  was  the  land  where  the  religion  of  the  Druids  prevailed,  extend- 
ing also  to  Britain  and  Ireland.  The  idolatry  of  Rome  had  been  planted 
in  the  Roman  colonies  or  military  settlements,  but  had  not  overthrown 
the  national  faith  in  Gaul  and  Britain.     Marseilles,  which  was  to  a  great 


THE  PROGRESS  OF  THE  GOSPEL.  15 

extent  a  Greek  city,  received  Christian  teachers  from  Asia  Minor ;  Laza- 
rus with  Mary  and  Martha  being,  according  to  tradition,  early  pioneers  of 
the  faith,  and  soon  alike  the  worshippers  of  Jupiter  and  the  votaries  of 
the  Druids  listened  to  the  Word  of  God ;  and  the  cathedrals  of  Aries, 
Narbonne,  Paris,  Lyons  and  Vienna  claim  to  represent  sees  founded  al- 
most in  the  days  of  the  Apostles. 

Where  the  Roman  power  extended  into  Germany  beyond  the  Rhine, 
the  Alps  and  the  Danube,  Christianity  entered,  and  there  are  traces  of 
bishops  in  early  days  at  Cologne,  Mentz,  Spire  and  Sirmium.  The  cathe- 
drals of  those  cities  are  really  monuments  of  the  early  establishment  of 
the  faith. 

Britain  gave  the  first  Christian  king  in  the  person  of  King  Lucius 
who  obtained  bishops  before  the  end  of  the  second  century. 

Justin  Martyr  and  Tertullian  mention  the  spread  of  the  gospel  through 
Asia  Minor,  Armenia,  Mesopotamia,  Persia,  Egypt  and  Mauritania,  Spain, 
Gaul,  Britain,  Germany  and  parts  to  which  the  Roman  arms  had  never 
been  able  to  penetrate.  In  the  spread  of  the  gospel  every  Christian  was 
a  missionary. 

The  vast  extent  of  the  Roman  Empire  made  the  diffusion  of  the  gos- 
pel in  the  first  centuries  rapid,  as  means  of  communication  between  Rome 
and  all  the  different  countries  under  the  imperial  sway  were  frequent 
and  well  known. 

Everywhere  the  Apostles  and  their  coadjutors  established  the  same 
Church,  one  in  faith,  one  in  its  teaching,  one  in  its  sacrifice,  the  Mass,  one 
in  its  priesthood  and  in  its  sacraments,  one  in  union  with  its  head,  St. 
Peter,  revered  by  all  as  the  one  who,  confirmed  by  God,  was  to  confirm 
his  brethren.  The  New  Testament  was  not  all  written  when  their  labors 
began,  and  the  Church  spread  more  rapidly  than  the  written  Word. 

During  this  first  period  occurred  the  first  general  persecution  under 
Nero,  a.  d.  67,  and  under  Domitian,  a.  d.  95,  in  the  latter  of  which  St. 
Andrew  was  put  to  death  and  St.  John  the  Evangelist  was  thrown  into 
a  caldron  of  boiling  oil,  and  then  banished  to  Patmos.  These  persecu- 
tions caused  many  Christians  to  seek  a  residence  in  country  parts,  where 
they  made  known  the  faith.  At  Rome  they  made  the  Catacombs  the 
place  of  their  meetings  for  divine  worship,  and  often,  when  the  fury  of 
its  tyranny  raged,  their  abode,  and  the  burial  place  of  the  martyrs,  thou- 
sands of  whose  bodies,  attested  by  inscriptions  and  evidences  of  martyr- 
dom, still  lie  in  those  revered  monuments  of  the  primitive  Christians. 

Persecutions  could  not  exterminate  Christianity.  The  followers  of 
Christ  permeated  the  whole  empire.  "  We  are  but  of  yesterday,"  says 
Tertullian,  "  yet  we  fill  all  that  belongs  to  you :  we  leave  to  you  only 
your  temples.     Should  we  withdraw  from  you  into  some  foreign  land, 


1 6  THE  PROGRESS  OF  THE  GOSPEL. 

the  loss  of  so  many  citizens  would  weaken  your  power.  You  would 
shudder  over  the  desolation,  the  silence  of  a  world  in  some  sort  extinct ; 
you  would  seek  in  vain  for  subjects  to  rule  over." 

When  Constantine  embraced  the  faith  Rome  had  forty  churches. 
Bishops  were  scattered  all  over  Italy.  Northern  Africa  was  divided  into 
bishoprics.  A  council  of  nineteen  bishops  was  held  in  Spain  in  306; 
eight  sees  were  represented  at  that  of  Aries  in  Gaul  in  314.  There  were 
bishops  in  Austria,  Bavaria,  the  Tyrol,  at  Augsburg,  Trent,  London, 
York,  and  in  the  east  in  the  cities  of  Greece,  Asia  Minor,  Armenia,  Syria, 
Palestine,  Arabia,  Mesopotamia,  Chaldaea,  Egypt.  Sapor,  king  of  Per- 
sia in  326,  announced  that  from  his  kingdom  to  China  churches  abounded 
and  thousands  were  embracing  the  faith.  The  Iberians  on  the  Black  Sea, 
learning  of  the  faith  from  the  example  and  miracles  of  a  captive  Chris- 
tian girl,  sent  to  Constantine  for  missionaries.  Frumentius,  shipwrecked 
on  Abyssinia,  became  its  apostle  to  revive  the  faith,  which  had  become 
extinct  in  that  country. 

Meanwhile  the  Church,  free  to  pursue  her  course,  rapidly  won  over  the 
pagan  remnant  in  the  Roman  Empire  and  reclaimed  many  from  heresy, 
although  Arius,  by  his  impiety,  plunged  thousands  once  more  into  all 
the  mazes  and  delusions  of  error.  In  this  schism  of  the  Church  the 
Arians  were  soon  supported  by  some  of  the  emperors,  and  others  inau- 
gurated the  Iconoclast  heresy. 

The  Roman  Empire  had  done  its  appointed  work,  and  began  to  crum- 
ble away.  Hordes  of  fierce  warriors  from  the  pagan  northland  of  Europe 
and  the  steppes  of  Asia  moved  in  all  directions  on  the  doomed  empire. 
The  successors  of  Constantine  tried  to  employ  some  against  the  others. 
The  Goths  from  Scandinavia  crossed  the  Alps ;  the  Vandals,  Suevi,  and 
Alans,  overran  Gaul.  Alaric  the  Goth  at  last  took  Rome  itself,  and  the 
Visigoths  and  Vandals  then  invaded  Spain,  the  latter  nation  passing  into 
Africa,  where  they  desolated  the  whole  land.  Some  of  these  tribes 
adopted  to  some  extent  the  creed  of  Arius,  but  whether  Arian  or  heathen 
they  destroyed  Catholic  churches  and  institutions,  and  slaughtered  the 
ministers  of  God.  The  southern  part  of  the  island  of  Britain  was  in- 
vaded by  the  still  pagan  tribes  in  Ireland  and  Scotland,  and  sought  as- 
sistance from  the  heathen  Saxons.  Never  had  the  cause  of  the  Church 
seemed  so  desperate  ;  but  at  this  very  moment,  when  her  enemies  might 
exult  over  her,  we  see  Pope  St.  Leo  confronting  Attila,  and  by  his 
majesty  arresting  that  heathen  devastator  of  the  earth. 

The  reconquest  of  the  world  was  begun  again.  A  Briton  boy,  carried 
a  prisoner  to  Ireland,  escaped  to  return  to  it  a  missionary  invested  with 
the  episcopal  office  by  Pope  Celestine  (432).  He  made  the  whole  island 
Christian,  and  missionaries  soon  thence  bore  the  faith  to  Scotland,  Eng- 


THE  PROGRESS  OF  THE  GOSPEL.  I  7 

land,  the  Faroe  Islands,  Iceland,  and  the  continent.  In  Gaul  the  Franks, 
after  the  conversion  of  King  Clovis  (481)  were  rapidly  won  to  the  faith. 
The  Suevi,  in  Spain,  and  subsequently  the  Goths,  became  Catholic.  The 
reconquest  of  England  was  completed  by  St.  Augustine,  who  was  sent 
by  the  Pope  to  that  island  (596),  and  who  planted  his  see  at  Canterbury. 

When  Charlemagne  had  established  his  empire,  he  brought  much  of 
Germany  to  the  faith,  and  missionaries  from  Ireland  and  England  bore 
the  faith  from  the  Alps  and  the  Danube  to  the  frozen  north.  The  Arian 
heresy  was  gradually  suppressed,  and  Catholicity  again  prevailed.  In 
the  east  the  faith  gained  Georgia,  several  provinces  of  Persia,  India,  and 
Abyssinia. 

But  a  heavy  punishment  awaited  nations  that  had  spurned  fidelity  to 
the  seat  of  Catholic  unity.  Mohammedanism  arose  (622)  in  Arabia,  and 
ere  long  Egypt,  northern  Africa,  and  Spain,  Syria,  Asia  Minor,  Persia, 
Armenia,  and  Mesopotamia  were  lost  to  the  Church  and  to  Christianity. 
Arianism  had  so  sapped  away  the  vivifying  element  in  the  hearts  of  the 
people  that  they  yielded  almost  without  a  struggle  ;  the  faithful  perished, 
the  weak  succumbed  and  renounced  Christianity.  Constantinople  was 
spared  for  a  time,  as  though  God  gave  the  Eastern  Empire  a  last  oppor- 
tunity for  repentance. 

Mohammedanism  was  not  to  be  overcome  by  argument.  Their  only 
argument  was  the  sword  ;  and  the  Church  nerved  the  hands  of  Latin 
Christendom  to  check  its  power.  From  a  mere  foothold  in  the  moun- 
tains of  Asturias,  the  Catholic  Spaniard,  encouraged  by  the  crushing  de- 
feat which  befel  the  Moslem  on  the  field  of  Poitiers  (732),  in  France, 
fought  steadily  on  for  centuries  till  he  had  recovered  the  peninsula  from 
the  followers  of  the  prophet.  In  the  east  successive  crusades  met  the 
armies  of  the  Saracens  in  Syria  and  Egypt,  and  though  they  did  not  re- 
cover the  Holy  Land,  they  saved  Europe. 

Meanwhile  Catholicity  was  forming  the  nations  in  the  lands  it  had 
recovered,  and  Christian  life  showed  itself  in  the  churches,  monasteries, 
and  schools  of  learning,  in  the  development  of  architecture,  arts  and 
sciences.  Throughout  the  Moslem  world  it  was  nurturing  in  hope  what- 
ever scanty  remnants  of  the  faithful  could  be  found.  The  remaining 
nations  in  Germany  and  Scandinavia  were  won,  and  in  the  ninth  century 
the  Bulgarians  received  the  faith  and  sent  their  submission  to  Rome. 

In  the  tenth  century  Denmark  became  permanently  Christian  by  the 
conversion  of  Sweyn,  an  apostate  and  persecutor :  and  the  Russians  be- 
held their  winterland  illumined  by  the  light  of  Catholic  faith.  Vladimir, 
their  duke,  receiving  in  marriage  the  hand  of  Anna,  a  Greek  princess, 
destroyed  all  the  idols  on  his  states  and  received  baptism  :  but  Russia 
embraced  the  new  schism  which  had  originated  at  Constantinople,  and 


IS  THE  PROGRESS  OF  THE  GOSPEL. 

keeping  it  from  Catholic  unity,  prepared  it  for  its  overthrow.  For  it  is  a 
remarkable  spectacle  to  behold  on  one  side  of  Europe  the  Spanish  nation, 

iiful  to  the  Church,  wrest  its  heritage  back  from  the  grasp  of  the  Mo- 
hammedan, and  on  the  other  the  Greeks,  revolting  from  the  see  of  unity, 
fall  under  Mohammedan  sway  almost  at  the  same  time,  and  fall  utterly, 
completely,  and  helplessly. 

As  there  were  still  parts  of  Europe  where  paganism  lingered,  the 
Popes  formed  bodies  of  apostolic  men  for  the  foreign  mission.  Otho, 
bishop  of  Bamberg,  converted  Pomerania  (1124);  the  natives  of  the 
island  of  Rugen  received  baptism  from  Bishop  Absalom  of  Roskild,  in 
1168.  About  the  same  time  Livonia  was  permanently  gained  to  the 
Church  by  Meinhard,  a  canon  from  Holstein.  During  the  pontificate  of 
Innocent  III.,  Christian,  a  Cistercian  monk,  became  the  apostle  and  first 
hi -hop  of  Prussia. 

The  crusades  had  opened  to  the  knowledge  of  Europe  new  regions,  of 
which  the  Christian  nations  knew  little.  Contemporaneously  arose  the 
great  missionary  orders,  the  Franciscans  and  Dominicans. 

The  Franciscans  sought  to  regain  Moorish  Spain  and  Morocco,  but 
the  pioneers  won  the  crown  of  martyrdom  in  Morocco  in  1220.  Others 
followed  to  renew  their  labors  and  share  their  fate  the  next  year.  Do- 
minicans entered  the  same  field,  and  so  many  were  gained  that  a  bishop 
was  appointed.  Other  fathers  of  these  two  orders  revived  the  faith  of 
the  Christian  remnant  in  Syria,  and  won  many  from  the  Mohammedan 
folly.  St.  Hyacinth  converted  thousands  in  the  north,  in  Russia,  and  ex- 
tended his  labors  even  to  Thibet  and  China.  Bosnia,  Servia,  Wallachia, 
were  similarly  regained  in  part  at  this  time,  and  the  body  of  the  faithful 
in  these  countries  still  exists.  Missions  were  also  begun  among  the  Tar- 
tars, where  Friar  du  Plancarpin  labored  zealously.  Others  extended 
the  field  to  include  China,  and  a  see  was  founded  at  Pekin,  by  Father 
John  de  Montecorvin  (1307),  where  blessed  Oderic,  with  an  Irish  friar, 
converted  many. 

Jordan  Catalani  revived  the  faith  of  the  Christians  of  St.  Thomas  in 
India  (1330),  and  won  many  disciples  of  Bramah  to  Christianity.  While 
the  Church  was  thus  extending  her  influence  through  Asia,  and  seeking 
to  regain  what  had  been  wrested  from  her  by  the  followers  of  Mahomet, 
the  enemy  of  truth  sought  to  weaken  her  authority  in  Europe.  Heresies, 
of  which  the  Albigensian  was  the  chief,  in  the  middle  of  the  twelfth  cen- 
tury sprang  up  and  ravaged  the  south  of  France  and  the  chief  cities  of 
Germany.  They  condemned  marriage,  and  all  civil  and  ecclesiastical 
authority.  St.  Bernard,  Peter  the  Venerable,  and  subsequently  St.  Dom- 
inic, labored  to  regain  the  provinces  which  received  these  heresies.  In 
the  fourteenth  century  John  Wickliffe  in  England  taught  that  all  things 


THE  PROGRESS  OF  THE  GOSPEL.  19 

are  God,  that  no  one  in  sin  has  any  authority  in  Church  or  State ;  he  de- 
nied the  doctrines  of  the  holy  Eucharist,  penance  and  orders,  and  main- 
tained that  private  judgment  should  interpret  Scripture.  His  doctrine 
found  many  adherents  and  weakened  the  faith  in  England.  They  were 
taken  up  early  in  the  next  century  by  John  Huss  and  Jerome  of  Prague, 
and  their  numerous  followers  took  up  arms,  captured  Prague,  and  rav- 
aged Germany,  destroying  churches,  convents,  clergy  and  all  signs  of 
religion.  To  bring  back  to  the  fold  the  souls  led  astray  by  these  false 
shepherds  was  now  a  work  for  the  Church.  St.  John  Capistran  is  among 
those  whose  labors  were  blessed  by  Heaven. 

The  Greek  Empire  was  won  for  a  time  from  schism  by  the  Council  of 
Florence,  but,  again  rejecting  the  precious  blessing  of  unity  with  the  holy 
see,  fell  a  victim  to  the  Turks,  and  Mohammedanism  spread  over  the 
Eastern  Empire  and  Christianity  almost  faded  away  in  what  became 
known  as  Turkey  in  Europe  and  Turkey  in  Asia.  While  the  votaries  of 
the  Greek,  Armenian,  Syriac  and  Coptic  schism  gradually  sank  lower 
and  lower  in  point  of  education  and  sacred  learning,  those  who  adhered 
to  Rome,  supported  and  guided  by  Franciscan  and  other  missionaries, 
rose  even  amid  their  condition  of  slavery. 

Meanwhile  the  impulse  given  to  navigation  by  the  crusades  led  to 
voyages  on  the  Atlantic  south  of  Gibraltar.  The  Canary  Islands  were 
discovered,  and  Albert  de  las  Casas,  appointed  as  bishop  by  Pope  Innocent 
VII.,  labored  with  zealous  Franciscans  to  win  the  natives  to  the  faith. 
As  the  Portuguese  soon  took  the  lead  in  voyages  of  discovery,  and  coast- 
ing along  Africa  reached  the  Cape  of  Good  Hope,  missions  were  estab- 
lished at  various  points,  and  western  Africa  for  the  first  time  received 
the  light  of  the  Gospel.  These  missions  date  from  1462  when  Pope  Pius 
II.  commissioned  a  body  of  Franciscan  missionaries  under  Alfonso  Bo- 
lano.  Ambassadors  from  Congo  were  baptized  in  Portugal :  the  king  of 
the  country  showed  every  inclination  to  embrace  the  faith,  which  his 
uncle  embraced.  Some  Dominican  fathers  completed  the  good  work  and 
Congo  soon  had  a  Christian  ruler. 

The  Portuguese,  continuing  their  discoveries,  opened  eastern  Africa, 
India,  China,  and  Japan  to  the  faith.  The  establishment  of  the  Society 
of  Jesus  gave  new  apostolical  laborers,  who  preached  in  Congo,  Angola, 
Monomotapa,  and  Abyssinia.  St.  Francis  Xavier  evangelized  southern 
India,  especially  the  fishery  coast ;  and  proceeding  thence  to  Malacca, 
Amboyno,  Ternate.  While  the  Franciscans  were  winning  Ceylon,  where 
Catholicity  is  to  this  day  so  strong,  St.  Francis,  in  1549,  sailed  to  Japan, 
and  began  the  wonderful  conversion  of  thousands  in  that  empire.  In  no 
heathen  nation  in  modern  times  had  the  faith  been  received  with  such 
earnestness.     Fearful  persecutions  followed,  rivaling  those  of  the  primi- 


2o  THE  CHURCH  IN  AMERICA. 

tivc  Christians,  but,  though  nearly  exterminated,  the  little  remnant  of 
Catholics  has  persevered  to  our  day,  when  the  empire  was  again  open 
to  the  teaching  of  truth. 

!♦« 

Cljaptcr  11. 

£hc  Cljurcl)  in  America. 

JN  1492  Columbus  discovered  America  for  Spain,  and  zealous  mis- 
eries came  to  plant  the  cross  and  instruct  the  natives  of  the 
West  Indies,  Mexico,  Guatemala,  Peru,  Venezuela,  and  Chile. 
The  various  religious  orders — the  Dominicans,  Franciscans,  Au- 
s^ustinians,  and  Jesuits— took  part  in  these  labors.  At  this  day  the  mass 
of  the  people  in  Spanish  America  are  Catholics  of  Indian  origin,  descend- 
ants from  the  converts  of  the  early  missionaries.  The  Spanish  missions 
nded  from  the  Straits  of  Magellan  to  Chesapeake  Bay  and  the 
branches  of  the  Mississippi.  The  greatest  of  their  triumphs  was  in  Para- 
guay, where  a  whole  nation  was  converted  and  civilized  by  the  Jesuit 
fathers. 

Nut  while  a  new  world  was  thus  opened  for  the  conquest  of  the 
Church,  she  beheld  many  countries  of  Europe  torn  from  the  bosom  of 
Christ  by  heresy  and  schism,  and  once  more  bent  her  energies  to  reclaim 
the  erring  and  save  the  weak.  The  heresy  of  Luther  (15)  reviving  those 
of  Wickliffe  and  Huss,  swept  from  Catholicity  much  of  Germany,  Den- 
mark, Norway,  and  Sweden,  covetous  kings  and  nobles  adopting  his 
views  to  seize  ecclesiastical  property  and  throw  off  all  the  restraints  of 
religion.  The  heresy  of  John  Calvin  overran  Switzerland,  the  Low 
Countries,  the  south  of  France  and  Scotland.  England  fell  into  schism 
through  the  lust  of  her  king,  Henry  VIII.,  and  during  the  minority  of 
his  infant  son  unprincipled  men  established  a  new  faith,  new  clergy,  and 
new  worship.  In  all  the  north,  Ireland  alone  remained  faithful.  In  all 
these  countries  the  Catholic  religion  was  suppressed,  the  clergy  slain  or 
expelled,  the  religious  houses  and  schools  destroyed,  the  churches  pillaged 
and  given  to  the  new  religion,  or  turned  to  profane  uses.  In  France  the 
Calvinists  for  a  time  threatened  to  obtain  the  upper  hand,  many  of  the 
nobles  joining  the  heresy,  and  even  Henry,  king  of  Navarre,  the  heir  to 
the  French  throne.  Catholicity  triumphed,  but  the  land  was  drenched 
in  blood  and  covered  with  ruins.  Belgium,  under  Spanish  rule,  retained 
the  faith,  although  Holland  fell  away. 

The  Church  at  once  sent  forth  a  new  race  of  clergy,  full  of  learning, 
piety,  and  zeal.     In  this  new  war  for  the  reconquest  of  Europe  the  Jesu- 


THE  CHURCH  IN  AMERICA.  2  1 

its  led  the  way.  They  checked  heresy  in  Germany,  and  saved  many  of 
the  states.  St.  Vincent  de  Paul,  the  Ven.Mgr.Olier,  Cardinal  de  Berulle, 
with  religious  of  various  orders  filled  the  French  clergy  with  zeal,  con- 
futed the  Calvinists,  and  won  thousands  back  to  the  faith,  as  the  holy 
doctor  St.  Francis  de  Sales  did  in  Savoy  and  Switzerland. 

The  heresy  of  Luther,  Calvin  and  Henry  made  its  conquests  in  the 
first  fifty  years.  Since  then  the  Church  has  steadily  regained  ground, 
while  Protestantism,  weakened  by  divisions,  has  lost  all  doctrinal  stand- 
ard, and  has  in  many  parts  become  a  mere  nominal  form  of  Christianity 
without  spiritual  life.  The  faith  in  Ireland  was  kept  alive  by  seminaries 
at  Rome  and  in  the  Catholic  countries  ;  and  similar  institutions  sent  out 
priests  who  feared  God  and  feared  not  man,  who  with  the  scaffold  before 
their  eyes,  confirmed  the  faith  of  the  Catholics,  and  won  back  Protest- 
ants in  England,  Scotland  and  Wales.  Penal  laws,  persecutions,  hang- 
ing, drawing  and  quartering  of  priests  and  bishops  failed  utterly  to  ex- 
terminate Catholicity.  Ireland  is  still  Catholic,  and  in  Great  Britain  the 
Church  has  the  English  and  Scotch  hierarchies,  with  thousands  of  priests, 
religious  of  both  sexes,  colleges,  schools,  and  works  of  mercy.  In  Hol- 
land the  Catholic  body  has  steadily  increased,  and  is  now  barely  in  a 
minority.  In  Denmark,  Norway  and  Sweden,  long  closed  to  the  faith, 
the  Church  is  again  progressing.  -  Germany  in  our  time  has  seen  a  crafty 
persecution  by  which  the  Catholic  bishops  and  clergy  have  been  exiled 
till  nearly  all  the  dioceses  are  without  bishops,  and  thousands  of  parishes 
without  priests  ;  but  this  has  served  only  to  make  the  Catholics  more 
earnest  in  their  faith,  and  bind  them  more  firmly  to  Rome,  the  centre  of 
unity,  banishing  from  among  them  the  laxer  views  which  prevailed  in 
the  last  century. 

As  the  discovery  of  America  opened  a  field  for  all  the  maritime 
powers  of  Europe,  not  only  Spain  but  Portugal,  England,  France,  Hol- 
land and  Sweden  planted  colonies  in  America.  Portugal  settled  Brazil 
after  driving  off  a  Protestant  French  colony,  and  Catholicity  soon  con- 
verted thousands  of  Indians  to  the  faith,  the  Ven.  Father  Anchieta  being 
their  great  apostle.  France  planted  the  colony  of  Canada  on  a  truly  Cath- 
olic basis,  and  so  imbued  the  people  with  the  faith,  that  though  now  for 
more  than  a  century  under  Protestant  rule  their  attachment  to  religion 
is  unshaken ;  and  there  are  religious  establishments,  convents  and 
churches  coeval  with  the  settlement.  Missionaries,  both  Franciscan  and 
Jesuit,  traversed  the  whole  northern  and  central  parts  of  North  America, 
converting  whole  tribes  to  the  faith,  and  in  others  weakening  superstition 
and  gaining  many  whose  descendants  are  to  this  day  Catholic. 

Holland  and  Sweden  planted  colonies  on  the  Hudson  and  Delaware, 
which  afterwards  fell  into  the  hands  of  England,  and  the  latter  country 


22  THE  CHURCH  IS  AMERICA. 

Milled  all  the  rest  of  the  North  American  coast,  from  Nova  Scotia  to 
Florida,  planting  Protestantism  in  all  the  colonies  except  Maryland, 
which,  settled  mainly  by  Catholics  under  Catholic  influence,  was  the  first 
home  of  Catholicity.  Thence  it  spread  ;  growing  more  rapidly  than  the 
great  republic,  which  ultimately  arose  there,  till,  towards  the  close  of  the 
nineteenth  century,  it  numbered  a  hierarchy  of  nearly  seventy  arch- 
bishops and  bishops,  and  seven  million  of  Catholics. 

The  Church  gained  in  a  similar  manner  in  Australia,  and  to  a  less  de- 
gree in  the  British  West  Indies  and  Guianas. 

Hut  while  the  Church,  ever  active  and  unconquered,  thus  labored  to 
recall  to  the  faith  the  nations  which  had  been  deluded  from  her  fold  by 
the  crafty  persuasions  of  the  old  enemy,  promising  to  make  them  like 
gods,  a  new  danger  arose.  Deism,  presented  in  an  attractive  form  in 
England,  was  taken  up  in  France,  and  the  whole  doctrine  of  Christianity, 
and  even  the  existence  of  God,  was  assailed.  Infidelity  invaded  all 
classes  in  France.  A  war  was  begun  upon  the  Jesuits.  They  were 
driven  from  France,  Spain  and  Portugal,  and  Pope  Clement  XIV.  was  at 
last  forced  to  disband  the  order,  without  a  single  member  being  ar- 
raigned or  even  accused  of  any  crime  or  misdemeanors.  Infidelity  em- 
boldened by  this  triumph  burst  all  bounds.  The  king  of  France  died  on 
the  scaffold,  priests  and  bishops  were  slaughtered,  the  Christian  religion 
was  abolished,  and  a  goddess  of  Reason  was  worshipped  in  the  cathe- 
dral at  Paris.  The  French  republic  propagated  its  doctrines  by  the 
sword,  the  German  Empire  fell,  the  kings  of  Spain,  Portugal,  Naples, 
were  driven  from  their  thrones.  The  ideas  of  the  French  Revolution  were 
infused  into  most  of  Europe.  Pope  Pius  VI.  died  a  prisoner  in  the  hands 
of  the  French,  and  his  successor,  Pius  VII.,  was  elected  at  Venice,  where 
the  cardinals  at  last  gathered.  Infidel  and  Protestant  alike  exulted  that 
the  papacy  was  crushed  forever,  and  the  Catholic  religion  crushed. 

But  in  a  few  years  religion  was  restored  in  France,  and  the  Church 
began  in  that  and  other  countries  to  work  against  the  new  infidel  ideas. 
France,  Spain,  Portugal  and  Italy  remained  nominally  Catholic,  but  their 
governments  were  more  and  more  swayed  by  unbelievers.  The  same  was 
the  case  with  Brazil  and  new  Spanish  American  republics.  In  all  the  ac- 
tion of  the  State  was  constantly  hostile  to  the  Church.  Religious  orders 
were  especially  hateful  to  these  men.  Fearful  of  the  influence  of  Catholic 
teaching  in  all  these  countries  the  government  sought  to  control  the  edu- 
cation of  the  young,  and  either  exclude  all  religion,  or  fill  the  tender 
minds  with  doubts  and  distrust  of  religion.  In  France  and  Belgium,  the 
Catholic  party  resolutely  fought  for  its  natural  rights  ;  but  in  Spain  and 
Spanish  America,  religion  suffered.  Brazil  fell  completely  into  the  hands 
of  infidels  and  the  adherents  of  secret  societies,  who  by  stratagem  con- 


GOD  AND  HIS  PERFECTIONS.  23 

trolled  even  the  confraternities  in  the  Churches.  Though  they  did  not 
butcher  bishops  and  priests  they  succeeded  in  sending  two  holy  bishops 
to  prison  as  felons.  In  Italy  the  king  of  Sardinia  put  himself  at  the  head 
of  the  enemies  of  religion,  and  after  driving  Austria  out  of  Italy  by  the 
aid  of  France,  seized  Tuscany,  Parma,  Modena,  and  the  kingdom  of  Na- 
ples with  much  of  the  territory  which,  under  the  name  of  St.  Peter's 
Patrimony,  had  been  for  centuries  the  States  of  the  Church.  France 
maintained  the  Pope  in  Rome,  but  becoming  involved  in  a  war  with 
Prussia,  withdrew,  and  Victor  Emmanuel  seized  the  holy  city,  and  set 
himself  up  as  above  God,  stabling  his  horses  in  churches,  and  turning 
chapels  into  ballrooms.  The  head  of  the  Church  became  a  prisoner  in 
the  Vatican.  Convents,  colleges,  monasteries,  asylums  were  suppressed. 
Churches  and  ecclesiastical  property  were  seized  and  sold  ;  religion  was 
insulted  and  crushed,  and  every  liberty  given  to  error ;  so  that  under 
connivance  of  government  the  most  vile  and  wicked  books  and  papers 
were  sold,  and  every  means  taken  to  destroy  all  religion  and  morality. 
Against  this  new  torrent  of  vice  the  Church  is  now  struggling.  She 
is  Catholic,  her  faithful  being  in  all  lands  from  Lapland  and  the  Esqui- 
maux to  Terra  del  Fuego  and  the  Cape  of  Good  Hope,  and  the  islands 
of  the  Pacific.  Every  nation  under  heaven  has  had  the  gospel  preached 
to  it ;  has  had  the  Church  of  Jesus  Christ  and  His  Apostles  presented  to 
it  ;  has  had  many  cleansed  in  the  sacred  waters  of  baptism,  nurtured  by 
the  divine  bread  of  the  Eucharist  in  life  and  death.  Never  has  the 
Church  had  so  many  children  in  all  lands,  never  so  many  bishops  closely 
united  to  their  head  ;  never  has  she  been  so  united  in  her  doctrine,  her 
discipline,  her  firm  front  against  the  enemies  of  man's  salvation. 

JOHN  GILMARY  SHEA,  LL.  D. 


Cljaptcr  111. 

She  Sviumpljs  of  tl)C  Catholic  Cljurcl)  prouc  her  a  Oimnc 

Institution. 

BY    REV.    HENRY    A.    BRANN,    D.  D. 

'HE  triumphs  of  the  Church  in  every  age  have  been  miraculous  and 
prophetic,  and  consequently  prove  her  divine  origin  by  the  dou- 
ble force  of  a  miracle  and  of  a  prophecy.  Our  Lord  promised 
that  His  Church  would  be  universal,*  and  He  commissioned  His 
apostles  to  preach  the  gospel  everywhere,  promising  to  l?e  with  them  to 
the  end  of  time.  They  were  to  be  witnesses  to  the  truth  of  His  teaching 
in  every  land  under  the  sun.f  His  Church  was  to  last  forever,  for  she 
was  to  be  founded  on  a  rock,  which  the  powers  of  hell  should  never  be 
able  to  destroy  4  He  predicted  even  the  difficulties  which  she  was  to 
encounter  in  her  progress  through  the  world.  The  apostles  and  disciples 
were  to  be  dragged  before  the  courts  of  justice  as  criminals,  to  be  beaten 
in  the  synagogues,  to  be  summoned  before  kings  and  other  rulers  to  an- 
swer to  the  charge  of  preaching  the  doctrine  of  Christ,  and  on  His  account 
the  preachers  of  His  creed  were  to  be  hated  of  all  men.§  Peter,  the  head 
of  the  Church,  was  to  be  crucified  ;  1  the  rest  were  to  be  betrayed  by 
friends  and  relatives,  and  put  to  death  for  no  other  reason  than  that 
of  being  Christians.  Yet  He  would  always  be  near  them  and  protect 
them.  They  were  not  to  be  solicitous  as  to  what  they  should  say.  He 
would  put  words  of  wisdom  into  their  mouths  when  the  occasion  called 
for  their  defense  ;  %  and  these  words  their  enemies  would  not  be  able  to 
answer.  Miracles  were  to  prove  their  authority.  In  the  name  of  Christ 
they  were  to  cast  out  devils,  speak  with  various  tongues,  take  up  serpents 
without  the  danger  of  being  poisoned,  drink  poison  without  being  affected 
by  it,  and  to  have,  moreover,  the  power  of  healing  the  sick.**     The  Holy 

*  St.  Matt.  viii.  n;  St.  Luke  xxiv.  J  St.  Matt.  xvi.  18.  If  St.  Luke  xxi.  14. 

26,  et  seq.;  St.  Matt,  xxviii.  19.  §  St.  Matt.  x.  **  St.  Mark  xvi. 

t  Acts  i.  8.  I  St.  John  xxi. 


PROVE  HER  A  DIVINE  INSTITUTION.  25 

Ghost,  the  third  person  of  the  divine  Trinity,  was  to  be  sent  to  protect, 
to  guide,  and  to  comfort  them  after  Christ  had  ascended  into  heaven. 
This  Holy  Spirit  would  teach  them  all  truth.  He  would  be  their  com- 
forter.* After  these  promises  Jesus  Christ  sent  His  apostles  into  the 
whole  world  to  teach  and  baptize  all  nations  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost.  The  apostles  were  to  teach  man- 
kind all  things  which  they  had  heard  from  the  divine  Master,  who  was  to 
remain  with  them  all  days,  even  to  the  end  of  the  world.  +  He  prom- 
ised them  also  success  in  their  mission,  in  spite  of  all  the  difficulties  which 
they  were  to  meet  in  accomplishing  it.  The  gates  of  hell  were  never  to 
prevail  against  them. 

Every  one  of  these  promises  was  accomplished.  On  the  very  day  of 
Pentecost,  after  the  descent  of  the  Holy  Ghost,  Peter  preached  two  ser- 
mons with  such  fruitful  result  as  to  convert  eight  thousand  men  to  the 
Christian  faith. J  If  we  add  to  these  the  number  of  women  and  children 
who  must  have  embraced  Christianity  with  their  husbands,  fathers  and 
brothers,  the  number  of  converts  must  have  been  fully  fifteen  or  twenty 
thousand.  After  this  event  St.  Luke  tells  us  that  the  number  of  believ- 
ers steadily  increased.  A  persecution  followed  this  wonderful  conver- 
sion; but  the  persecution  only  promoted  instead  of  impeding  the  spread 
of  the  gospel.  The  Christians  were  scattered  through  Judea  and  Sama- 
ria, everywhere  making  converts  and  spreading  the  seeds  of  divine  grace. 
Thus  Philip  converted  a  whole  city  of  Samaria.§  He  also  converted  the 
powerful  eunuch  in  the  service  of  Candace,  queen  of  Ethiopia,  and  trav- 
eled, evangelizing  Azotus  and  all  the  neighboring  towns,  till  he  stopped 
at  Caesarea.  Peter  and  John,  sent  to  confirm  those  who  had  been  bap- 
tized in  Samaria,  returned  to  Jerusalem,  and  then  evangelized  many 
places  in  Samaria.  Within  a  year  after  the  descent  of  the  Holy  Ghost 
Judea  and  Samaria  were  filled  with  believers  in  Christ. 

The  wonderful  growth  of  the  Church  was  not  confined  to  those  re- 
gions. Ten  years  after  the  death  of  Jesus  Christ  Peter  wrote  from  Rome 
a  letter  to  the  faithful  scattered  through  Pontus,  Cappadocia,  Asia  and 
Bithynia.  John,  in  the  reign  of  Domitian,  wrote  to  the  seven  large  and 
flourishing  churches  which  were  in  Asia,  namely,  Ephesus,  Smyrna,  Per- 
gamus,  Thyatira,  Sardis,  Philadelphia  and  Laodicea.  Paul  traveled  over 
Asia  and  parts  of  Europe,  founding  so  many  churches  that  twenty  years 
after  our  Lord's  death  he  could  write  in  the  Epistle  to  the  Romans  that 
their  faith  was  known  in  the  whole  world. f  Thus,  even  in  the  lifetime 
of  the  apostles,  the  number  of  Christians  was  immense.  St.  Clement,  of 
Rome,  in  his  first  epistle  to  the  Corinthians,  writes,  that  by  the  ministry 

*  St.  John  xiv.  %  Acts  ii.  41.  |  Rom.  i.  8. 

t  St.  Matt,  xxviii.  18.  §  Acts  viii. 


26  THE  TRIUMPHS  OF  THE  CATHOLIC  CHURCH 

of  Peter  and  Paul,  an  immense  number  of  converts  was  made,  who  suf- 
fered martyrdom  and  cruel  torments,  leaving  to  posterity  illustrious  exam- 
ples of  fortitude  and  patience.  St.  Ignatius  the  martyr  writes  to  the 
Philadeiphiana  that  the  Church  of  Christ  was  spread  from  one  end  of  the 
earth  to  the  other.  St.  Justin  the  martyr,  who  lived  about  the  middle  of 
the  second  century,  bears  testimony  that  there  was  no  race,  whether  of 
barbarians  or  of  Greeks,  or  of  any  other  kind  of  men,  no  matter  by  what 
name  known,  whether  they  live  in  tents  or  wander  homeless,  who  did  not 
recite  prayers  and  offer  thanksgiving  to  the  Father  and  Creator  of  all,  in 
the  name  of  Jesus  Christ  crucified.  St.  Irenaeus,  who  follows  a  little  later, 
confirms  this  testimony,  by  enumerating  among  the  churches  Germany, 
Gaul,  Spain,  Egypt  and  Libya,  illuminated  by  the  same  faith  as  the  whole 
earth  is  illumined  by  the  same  sun. 

The  well-known  testimony  of  the  eloquent  Tertullian,  who  died  a.d. 
245,  confirms  all  these.  "  We  are  but  of  yesterday,"  says  he,  "  yet  we 
have  filled  all  your  places,  your  cities,  islands,  towns,  assemblies,  camps, 
tribes,  palaces,  the  senate  and  the  forum;  we  have  left  to  you  only  your 
temples."*  The  same  writer  again  says:  "  In  whom  else  have  all  the 
nations  believed,  except  in  Jesus  Christ,  who  has  already  come  ?  In  Him 
all  believe,  Parthians,  Medes,  Elamites,  the  inhabitants  of  Mesopotamia, 
of  Armenia,  Phrygia,  Cappadocia,  the  inhabitants  of  Pontus  and  Asia 
and  Pamphylia;  those  who  dwell  in  Egypt,  and  the  region  of  Africa,  even 
beyond  Cyrene ;  Romans  and  natives ;  and  the  Jews  in  Jerusalem,  and 
other  peoples  ;  and  the  different  tribes  of  the  Getuli,  as  well  as  the  Moors  ; 
the  whole  of  Spain  and  the  different  tribes  of  Gaul ;  even  the  recesses  of 
Britain,  inaccessible  to  the  Roman  arms,  acknowledge  Christ.  The  Sar- 
matians  and  the  Draci,  the  Germans  and  the  Scythians,  the  most  remote 
peoples,  so  numerous  that  we  cannot  name  them  all,  adore  His  name. 
He  reigns  among  them.  All  gates  are  open  to  Him,  and  none  are  closed 
at  His  approach.  Before  Him  iron  barriers  break  down,  and  brazen  gates 
are  opened. "f 

Tacitus  and  other  pagan  writers  bear  similar  testimony  to  the  won- 
derful propagation  of  Christianity.  He  says,  speaking  of  the  days  of 
Nero,  "  An  immense  number  of  Christians  was  found. "J  Seneca,  con- 
founding Christians  and  Jews  together,  says  that  they  were  spread  every- 
where, and  that,  although  conquered,  they  gave  laws  to  their  conquerors. 
This  was  an  allusion  to  the  moral  influence  exercised  on  their  persecutors 
by  the  Christian  victims.  Pliny  the  younger,  writing  to  Trajan,  speaks 
of  the  great  number  of  Christians  in  his  province.  "  They  were,"  he  said, 
"of  every  age,  of  every  order,  and  of  both  sexes,  not  only  in  the  large 


Apology,  chap.  37.  f  Against  the  Jews,  chap.  7.  %  Annals  L.  15,  chap.  14. 


PROVE  HER  A  DIVINE  INSTITUTION.  27 

cities,  but  in  the  small  towns  and  rural  districts.     The  pagans  were  few, 
and  their  temples  deserted  and  pagan  rites  neglected."* 

The  fact  that  the  Catholic  religion  was  thus  wonderfully  spread  over 
the  whole  world  in  a  very  short  time  is  clearly  shown  from  all  these  au- 
thorities ;  the  fact  that  it  has  been  wonderfully  preserved  is  equally  cer- 
tain.    It  is  still  universal.     From  the  rising  to  the  setting  of  the  sun  the 
name  of  Christ  is  known,  and  His   Church  is  engaged  in  spreading  the 
gospel.     There  are  over  four  hundred  millions  of  Christians  in  the  world, 
and  of  these  over  two  hundred  millions  belong  to  the  Catholic  Church. 
Her  hierarchy,  her  patriarchs  or  archbishops,  bishops,  vicars  apostolic  and 
priests,  are  in  every  part  of  the  world,  civilized  or  barbarian.     The  con- 
sideration of  this  fact  alone  should  make  the  infidel  a  believer.     St.  Au- 
gustine, even  in  his  remote  age,  could  appeal  to  the  universality  of  the 
Church  as  an  argument  to  prove  her  divine  origin.     He  beautifully  says  : 
"  The  Church  can  say  to  her  enemies,  '  Look  at  me  ;  you  can  see  me  even 
if  you  do  not  want  to  see  me.'      Those  who  lived  long  ago  in  Judea  be- 
came believers  because  they  knew  of  the  miraculous  birth  of  Christ  from 
a  virgin,  His  passion,  death,  resurrection  and  ascension,  and  the  wonder- 
ful deeds  which  He  performed,  and  His  prophecies,  which  were  fulfilled. 
You  did  not  see  these  things,  therefore  you  will   not  believe.     Consider, 
therefore,  what  you  can  see  and  what  you  do  see.     Is  it  not  a  wonderful 
thing  that  the  whole  human  race  should  adore  a  crucified  man  ?    You  did 
not  see  that  He  was  born  of  a  virgin  ;  but  you  do  see  that  the  promise  of 
God  to  Abraham  has  been  fulfilled,   '  In  thy  seed  all  the  nations  of  the 
earth  shall   be  blessed.' "      Certainly  what   was  true  in  St.  Augustine's 
time,  and  could  be  used  by  him  as  a  valid   argument  to  prove  the  divine 
origin  of  the  Church,  has  equal,  if  not  greater,  force  in  our  age,  when  so 
many  new  conquests  have  been  added  to  her  former  triumphs. 

Nor  can  any  human  cause  give  an  adequate  explanation  of  this  prog- 
ress, or  of  these  victories.  The  work  of  Christian  conversion  transcends 
all  other  achievements  recorded  in  history.  "  No  king,  no  legislator,  no 
philosopher,  whether  Greek  or  barbarian,"  says  Eusebius  of  Caesarea, 
"  ever  dreamed  of  conquering  the  world  with  such  means  as  Christ  em- 
ployed." Even  the  greatest  philosophers  considered  themselves  success- 
ful if  they  could  get  a  hearing  and  an  acceptance  of  their  teaching  in  a 
city  or  in  one  nation.  Christ  sent  His  disciples  to  all  the  nations.  "  Go 
teach  all  nations,"  was  His  command  ;  "  teach  them  piety,  change  their 
religions,  make  them  accept  my  doctrine.  They  will  believe."  And  all 
this  was  said  to  simple,  unarmed  apostles,  protected  by  no  human  power. 
"  Others  have  tried  to  conquer  the  world,"  says  Tertullian,  "  but  who  ever 

§  Lib.  x.  Epis.  97. 


a8  THE  TRIUMPHS  OP  TUB  CATHOLIC  CHURCH 

succeeded  but  Christ  ?  "  Solomon  reigned,  but  only  from  Dan  to  Bersa- 
bee.  Darius  ruled,  but  only  the  Babylonians  and  the  Persians.  He  never 
could  subdue  all  nations.  Pharaoh  and  his  successors  governed  Egypt, 
but  Egypt  alone.  Nabuchadonosor  ruled  from  Judea  to  Ethiopia.  Alex- 
ander the  Macedonian,  though  he  conquered  the  whole  of  Asia,  could 
not  keep  his  conquest.  The  Germans  are  bounded  by  their  own  terri- 
tories. The  Britons  are  limited  by  the  seas.  The  Mauri  and  the  Getuli 
are  kept  back  by  Roman  arms.  Even  the  conquering  Romans  are  lim- 
ited by  the  barriers  erected  on  the  frontiers  to  guard  the  empire  from  in- 
>n.  But  the  name  and  kingdom  of  Christ  are  universal.  In  Him  all 
nations  believe,  and  His  kingdom  extends  beyond  the  limits  of  civiliza- 
tion. The  barbarian  adores  Him  as  well  as  the  cultured  king.  The  name 
of  Christ  is  spoken  in  the  court  and  in  the  peasant's  hut,  and  by  all  revered, 
honored  and  adored.     Hostile  races  and  nations  unite  in  adoring  Christ. 

This  wonderful  growth  of  Christianity  took  place  in  spite  of  every 
form  of  human  opposition.  Every  prejudice  in  human  nature  opposed 
the  spread  of  the  gospel,  and  still  opposes  its  preservation  and  propaga- 
tion. In  the  language  of  St.  Paul,  the  apostles  "  preached  Christ  crucified, 
to  the  Jews  a  scandal,  and  to  the  Gentiles  foolishness."  The  Jews  were  a 
despised  race,  spurned  by  the  Roman  people,  and  the  death  penalty  of 
crucifixion  was  considered  infamous.  Cicero  tells  us  that  this  form  of 
punishment  was  abhorrent  to  the  Romans,  and  considered  fit  to  be  in- 
flicted only  on  the  lowest  and  the  worst  criminals.  Hence  St.  Chrysostom 
asks,  "  Was  it  easy  to  persuade  men  to  accept  the  gospel  of  Christ  ?  " 
Certainly  not.  The  apostles  taught  that  a  crucified  man  should  be 
adored  as  God  ;  and  the  Gentiles  were  to  believe  that  one  born  of  a  Jew- 
ish woman  was  the  true  God.  How  could  the  Gentiles  believe  this,  un- 
less the  grace  of  God  impelled  them  ?  All  knew  that  He  had  been  cru- 
cified, and  that  He  was  dead  and  buried  ;  but,  except  the  apostles,  none 
had  seen  Him  risen  from  the  dead  and  ascending  into  heaven. 

The  doctrines  of  Christianity  were  contrary  to  all  the  received  opin- 
ions of  men.  Christianity  taught  them  to  adore  one  God  in  three  per- 
sons ;  that  the  Son  of  God  had  become  incarnate  ;  that  there  was  an 
original  sin  whose  taint  had  infected  all  mankind  ;  that  there  would  be  a 
resurrection  of  the  body,  even  though  it  had  dissolved  into  the  earth 
after  burial,  or  into  the  air  after  cremation  ;  that  there  was  a  sacrament 
in  which  the  body  and  blood,  soul  and  divinity  of  the  incarnate  God  were 
daily  present  on  the  Christian  altar ;  and  a  sacrifice  of  the  Mass  in  which 
a  miracle  daily  took  place  in  the  transubstantiation  of  bread  and  wine 
into  the  body  and  blood  of  the  Redeemer.  All  these  mysteries  were 
contrary  to  the  creed  of  paganism,  above  the  grasp  of  human  intelligence, 
and  impervious  to  its  attempts  to  comprehend  them.     Was  it  not  hard 


PROVE  HER  A  DIVINE  INSTITUTION.  29 

for  proud  human  reason  to  accept  them  ?  They  were  incomprehensible. 
They  required  the  submission  of  intellectual  pride,  so  hard  to  all,  but 
especially  to  philosophers  and  men  of  learning.  Yet  these  were  among 
the  first  to  become  Christian  converts. 

The  practices  of  Christianity  were  even  harder  to  accept  than  its  creed. 
Considering  the  habits  and  customs  of  the  pagan  nations  contemporane- 
ous with  our  Lord,  the  polytheism  of  their  religion  which  peopled  the 
woods  and  streams  with  divinities  ;  their  literature,  impregnated  with 
errors  and  obscenities  ;  the  low  condition  of  their  morals — polygamy, 
slavery  and  despotism  everywhere — how  could  the  faith  of  Christ  make 
progress,  if  human  means  alone  were  used  ?  That  faith  made  war  on 
everything  which  men  had  cherished.  It  was  opposed  to  every  passion 
and  to  every  vice.  To  the  avaricious  it  said,  "  Do  not  lay  up  treasures 
on  earth ;  "  to  the  luxurious  it  said,  u  For  he  that  soweth  in  his  flesh,  of 
the  flesh  also  shall  reap  corruption  ;  but  he  that  soweth  in  the  spirit,  of 
the  spirit  shall  reap  life  everlasting."*  To  the  proud  it  preached  humil- 
ity; to  the  irascible  it  said,  "  When  you  have  received  a  blow,  offer  the  other 
cheek ;"  to  the  vindictive  it  preached  forgiveness  of  injuries,  and  taught 
men  even  to  love  those  who  had  done  them  an  injury;  to  all  it  said,  "  De- 
tach yourselves  from  this  world  ;  do  not  love  the  world,  nor  the  things  of 
this  world,  for  all  that  is  in  the  world  is  the  concupiscence  of  the  flesh, 
concupiscence  of  the  eyes  and  the  pride  of  life. "J  Yet,  in  spite  of  all  this 
opposition  to  human  frailty,  pride,  prejudice,  passion  and  vice,  the  doc- 
trines of  Christ  were  accepted  by  the  whole  world,  and  millions  in  every 
age  have  followed  His  teaching,  His  precepts  and  His  counsels  in  their 
lives  and  conduct.  God  alone  could  have  brought  about  such  a  result. 
God  alone  could  have  brought  rebellious  human  nature  into  subjection  to 
the  religion  of  mortification  and  self-denial. 

Consider,  further,  the  extrinsic  difficulties  that  opposed  the  spread  of 
the  gospel.  Paganism  was  rooted  in  the  very  hearts  and  minds  of  the  peo- 
ple by  their  education  and  family  traditions.  How  hard  it  is  to  convert 
one  prejudiced  man ;  how  much  more  difficult  to  convert  the  whole  prej- 
udiced Jewish  and  pagan  world  !  The  whole  power  of  pagan  Rome,  with 
centuries  of  absolute  control,  could  not  make  as  many  Jews  give  up  their 
religion  as  Peter  did  in  one  sermon.  Yet  it  was  harder  to  convert  Jews 
to  Christianity  tlian  to  convert  Jews  to  paganism.  The  Jews  were  carnal, 
and  looked  only  to  this  earth  for  happiness.  They  had  a  false  notion  of 
the  Messias  as  of  a  powerful  temporal  ruler,  who  was  to  restore  the  glory 
and  prosperity  of  their  race  and  nation,  and  free  them  from  the  domina- 
tion of  the  Romans.     Such  a  Messias  they  expected,  and  consequently 

*  Gal.  vi.  :  8.  t  Gal.  xi.  :  i.  t1  St-  John  i!-  l6- 


30  THE  TRIUMPHS  OF  THE  CATHOLIC  CHURCH 

refused  to  accept  Him  in  the  person  of  the  poor,  humble  and  crucified 
Jesus  of  Nazareth.  The  Gentiles  were,  at  the  time,  both  in  Greece  and 
in  Italy,  cultured  and  educated  ;  but  their  morals  were  corrupt,  for  they 
were  givtn  up  to  every  form  of  licentiousness.  Their  own  writers  tell  the 
story  of  Roman  and  Grecian  moral  degradation.  The  Gentile  mythology 
irfhameful.  The  pagan  gods  and  goddesses  were  libertines.  Of  Jupiter, 
the  chief  of  them,  Juvenal  sarcastically  writes,  "  Quam  multas  matres  fe- 
cerit  Wcdeus"  (He  was  a  seducer  of  women).  St.  Augustine,  while  he 
praises  the  Romans  for  many  virtues  which  they  practiced,  nevertheless 
writes,  "The  ancient  Romans,  like  other  nations,  except  the  Jews  alone, 
-hiped  false  gods,  and  immolated  victims,  not  to  God,  but  to  demons. 
The  Romans  were  fond  of  praise,  and  hence  liberal  with  money ;  they 
longed  for  great  glory  and  wealth  ;  these  they  craved  for,  for  these  they 
longed  to  live,  and  for  these  were  willing  even  to  die  ;  to  these  they  made 
all  other  passions  subservient."  The  pagan  philosophers,  like  Socrates, 
Plato  and  Cicero,  worshiped  the  divinities  publicly,  although  privately 
despising  them  ;  and  insisted  that  whatever  had  been  instituted  as  relig- 
ious worship  by  the  custom  of  the  country,  should  remain  unchanged  ; 
that  all  innovations  and  new  religions  should  be  opposed.  Seneca  is 
quoted  by  St.  Augustine  as  saying,  "  We  worship,  as  a  matter  of  outward 
form  rather  than  as  a  reality,  all  this  ignoble  crowd  of  gods  which  ancient 
superstition  has  bequeathed  to  us."*  Those  philosophers  denied  the  prov- 
idence of  God,  and  His  influence  in  promoting  virtue.  Most  of  them 
doubted  the  immortality  of  the  soul.  Even  Socrates  doubted  of  this 
immortality,  and  before  he  died  ordered  a  cock  to  be  sacrificed  to  Es- 
culapius — an  act  of  base  superstition  by  the  greatest  of  the  pagans,  The 
ordinary  people  worshiped  everything  but  the  Creator  of  the  universe. 
The  Egyptians  worshiped  the  leeks  that  grew  in  their  gardens,  as  Juvenal 
tells  us,  "  O  sanctas  gentas,  quibus  hczc  nascuntur  in  hortis  Numina  "  (O 
holy  people,  whose  gods  grow  in  your  gardens  )  !  Horace  exemplifies 
this  base  idolatry  of  his  contemporaries  by  representing  them  as  worship- 
ing a  god  made  of  wood  by  a  carpenter : 

"Olim  truncus  eram  ficulnus,  inutile  lignum; 
Cum  faber,  incertus  scamnum  faceretne  Priapum, 
Maluit  esse  Deum,  Deus  inde  ego."f 

Like  the  modern  Chinese,  the  old  pagans  worshipped  a  wooden  Josh. 
Thus  were  all  the  pagans  in  error  as  to  the  primary  truths  of  natural  re- 
ligion and  natural  morality. 

The  Gentile  priests  were  bitterly  hostile  to  the  progress  of  Christianity. 
Their  livelihood  and  their  authority  depended  on  the  worship  of  the  idols 

•  De  Civ.  Dei,  Lib.  6,  ch.  10.  |  Lib.  ii#  Sat<  8, 


PROVE  HER  A  DIVINE  INSTITUTION.  31 

which  Christianity  was  endeavoring  to  overthrow.  The  Roman  emper- 
ors also,  who  considered  the  prosperity  of  the  empire  dependent  on 
paganism,  opposed  Christianity  with  the  full  force  of  their  great  power. 
These  emperors  were  the  high  priests  of  paganism,  as  well  as  the  political 
chiefs  of  the  state.  Their  cruel  and  inhuman  persecutions  of  the  Chris- 
tians forms  a  black  stain  on  the  pages  of  history.  Every  form  of  torture 
was  used  throughout  the  whole  Roman  empire,  every  influence,  political 
and  religious,  employed  to  suppress  the  Church  of  Christ.  Calumny  was 
the  common  weapon  of  her  enemies.  Tacitus  tells  us  that  Nero,  to  divert 
suspicion  from  himself,  the  true  criminal,  spread  the  rumor  that  it  was  the 
Christians,  "  detested  by  the  people  for  their  wickedness,"  who  had  set 
fire  to  Rome.  They  were,  says  Tacitus,  put  to  death,  not  so  much  on  ac- 
count of  the  conflagration  as  for  being  enemies  of  the  human  race.  The 
same  charge  was  made  against  them  which  has  been  made  in  modern 
times,  that  they  were  the  enemies  of  the  political  institutions  of  the  coun- 
try, the  deadly  foes  of  the  empire.  They  were  accused  of  being  traitors, 
disloyal  to  the  emperor,  because  they  would  not  worship  the  false  gods. 

Countless  were  the  numbers  put  to  death  for  the  faith  during  ten 
bloody  persecutions.  Their  martyrdom  was  a  moral  miracle,  nor  can  any 
natural  cause  be  found  adequate  to  its  explanation.  As  the  Church  of 
Smyrna  wrote  in  the  second  century,  giving  an  account  of  the  death  of 
St.  Polycarp :  "  The  martyrdom  of  these  Christians  was  universally  ad- 
mired. Their  constancy  and  fortitude  were  the  miracle  of  the  age.  Lac- 
erated and  tortured  in  every  way — even  to  the  very  veins  and  arteries  of 
their  bodies — still  they  persisted  and  persevered,  so  that  even  their  ene- 
mies pitied  them,  and  wept.  Not  one  of  these  martyrs  cried  out  or 
groaned  ;  such  was  their  fortitude  that  they  despised  all  the  tortures  of 
the  flesh,  and  proved  that  the  Lord  Himself  stood  by  them  and  conversed 
with  them."  St.  Jerome,  two  centuries  later,  writes,  that  the  Chris- 
tian religion  is  proved  to  be  true  by  the  testimony  of  the  martyrs  who 
died  for  it.  No  one  could  behold  the  constancy  of  those  martyrs  under 
torture,  exulting  in  the  midst  of  suffering,  without  silently  thinking  that 
unless  the  gospel  was  true,  they  would  never  have  defended  it  with  their 
blood.  For  their  profession  of  faith  was  not  in  a  luxurious  system  favor- 
ing pleasure  and  riches,  but  in  a  creed  that  implied  the  penalty  of  the 
jail,  of  scourging,  of  persecutions,  hunger,  nakedness  and  thirst  upon  all 
who  professed  it,  This  constancy  of  the  martyrs  is  the  triumph  of  God. 
Both  as  a  fact  inexplicable  on  human  grounds,  and  as  a  testimony,  the 
martyrdom  of  these  Christians  proves  the  divinity  of  the  cause  for  which 
they  died. 

Nor  were  the  impediments  to  the  progress  of  the  Church  merely  exter- 
nal, confined  to  Jewish  and  Gentile  opposition.     Within  the  bosom  of 


32  THE  TRIUMPHS  OF  THE  CATHOLIC  CHURCH 

the  Church  other  obstacles  arose ;  heresies  and  schisms.  From  the  very  be- 
ginning, half-converted  Jews  and  pagans  created  divisions,  and  gave  rise 
to  the  Gnostics  and  "the  Judaizing,"  as  they  were  called.  The  latter,  in 
spite  of  the  decrees  of  the  Council  of  Jerusalem,  persisted  in  mixing  the 
rites  of  the  Mosaic  with  those  of  the  new  law.  The  Gnostics  denied  the 
divinity  of  Jesus  Christ,  and  the  resurrection  of  the  body.  They  rejected 
the  Old  Testament,  and  many  of  the  books  of  the  New.  Their  fundamental 
error  consisted  in  denying  that  God  created  matter.  Matter,  they  asserted, 
was  eternal.  The  origin  of  evil  was  deduced  from  matter,  which  produced 
a  series  of  spirits,  or  minor  deities,  who  created  and  governed  the  visible 

Id.     Simon  Magus  is  generally  credited  with  being  the  father  of  Gnos- 

m,  whose  roots  and  branches  spread  through  Christendom,  and  have 
left  their  poison  in  society  to  this  day.  Gnosticism  was  a  mixture  of  false 
pagan  philosophy  and  Christian  truth.  Simon  and  his  paramour,  Helen, 
a  Phoenician  woman,  propagated  their  hybrid  belief  through  Judea,  and 
even  in  Rome,  where  a  statue  was  erected  to  his  honor. 

Cerinthus,  a  Jew,  who  had  studied  philosophy  in  Alexandria,  was  an- 
other disturber  of  the  peace  of  the  Church.  He  is  said  to  have  been  the 
instigator  of  the  dispute  at  Antioch,  of  which   mention   is  made  in  the 

-  of  the  Apostles,  regarding  the  necessity  for  Christian  converts  of  ob- 
serving the  Mosaic  law.  He  taught  that  Christ  was  different  from  Jesus  ; 
that  in  Him  there  were  two  distinct  persons,  and  that  the  observance  of 
the  Mosaic  law  was  necessary  to  salvation.  The  Menandrians,  who 
claimed  a  divine  mission  from  their  founder,  Menander;  the  Ebionites,  who 
denied  the  divinity  of  Christ,  and  insisted  on  the  necessity  of  circumcis- 
ion for  salvation ;  the  Nazarenes,  mixed  up  in  the  city  of  Pella  with  the 
refugee  Christians  from  Jerusalem,  insisted  on  the  concurrency  of  the  He- 
brew law  with  the  Christian  dispensation  ;  the  Nicolaites,  who  were 
founded  by  one  of  the  first  seven  Christian  deacons,  and  taught  the  law. 
fulness  of  promiscuous  intercourse  between  the  sexes  ;  all  these  were  used 
by  the  devil  to  bring  discredit  on  the  Christian  name,  and  prevent  the 
spread  of  the  gospel. 

The  Gnostic  sects  were  propagated  like  pestilential  microbes  through 
the  East.  The  true  Christians  were  held  responsible  for  the  crimes  of  the 
false  ones  ;  just  as  in  our  day  the  Church  is  accused  of  the  crimes  com- 
mitted by  her  rebellious  children.  She  is  accused  of  the  very  things 
which  she  condemns  and  reprobates ;  and  maliciously  assailed  with  the 
same  old  calumnies.  Saturninus  at  Antioch  tried  to  corrupt  the  faith  and 
morals  of  the  people  there.  His  errors  spread  throughout  Syria.  He  con- 
demned marriage  as  an  invention  of  the  devil,  and  asserted  that  Christ 
was  not  endued  with  real  flesh,  but  only  covered  with  its  shadow.  Basil- 
ldes,  about  the  same  time,  in  the  reign  of  the  emperor  Hadrian  (a.d.  117), 


PROVE  HER  A  DIVINE  INSTITUTION.  33 

sowed  tares  in  the  wheatfields  of  Christian  Egypt.  He  disturbed  the  peace 
of  Christian  minds  by  teaching  that  seven  eons  or  mysterious  beings  were 
begotten  of  the  Supreme  God,  and  that  the  princes  of  the  angels  were  be- 
gotten of  these  eons.  From  the  first  angels  sprang  the  first  heaven  and  other 
angels;  from  these  a  second  heaven,  and  other  angels  ;  and  so  on  until,  by 
continual  propagation  of  angels,  who  of  course  were  material,  three  hun- 
dred and  sixty-five  families  were  begotten.  From  Archon,  the  God  of 
the  Jews,  and  the  chief  of  the  seven  angels  of  the  lower  heaven,  was  be- 
gotten this  terrestrial  globe.  To  free  human  souls  from  bodily  chains, 
and  restore  them  to  the  kingdom  of  light,  the  eon,  Nun,  or  mind,  was 
united  to  the  man  Jesus  when  He  was  baptized  in  the  Jordan.  But  when 
Jesus  died  on  the  cross,  Nun,  or  mind,  returned  to  its  origin,  and  left  the 
man  Jesus  to  His  fate.  Carpocrates  of  Alexandria,  at  the  same  time 
preached  that  Jesus  Christ  was  a  mere  man,  superior,  however,  to  all  oth- 
ers. His  doctrine  in  this  respect  was  nearly  the  same  as  that  of  the  mod- 
ern Unitarians.  Another  Gnostic  heretic  was  Valentinus  of  Alexandria, 
a  man  skilled  in  Egyptian  lore  and  Greek  philosophy.  He  went  to  Rome 
about  the  year  of  our  Lord  140,  and  died  in  the  island  of  Cyprus  a.d.  160. 
He  taught  that  God  was  a  compound  of  thirty  eons,  which  constituted 
His  divinity.  From  the  last  of  these  eons,  Sophia  (Wisdom),  was  procre- 
ated an  unformed  substance  called  Achamot,  which,  wandering  through 
space,  communicated  vital  force  to  matter,  which  Satan  ruled  ;  and  from  this 
communication  arose  spiritual,  vital  and  material  elements.  From  these 
elements  arose  a  demi-urge,  son  of  Achamot,  and  formed  this  visible  world 
and  man.  All  the  eons  sent  Jesus  to  be  a  redeemer,  and  to  bring  back  Ach- 
amot and  all  spiritual  natures  to  the  pleroma  of  the  divinity.  This  son  Jesus 
was  united  to  the  Messias  in  the  baptism  of  the  Jordan.  Besides  all  this 
almost  incomprehensible  nonsense,  Valentinus  taught  immoral  doctrines, 
and  his  followers  were  depraved.  Nor  should  we  wonder  that  many 
Christians  were  led  astray  by  these  ridiculous  errors,  when  we  consider 
the  number  in  our  enlightened  age  who  have  been  carried  off  by  the  ab- 
surdities of  modern  pantheism,  theosophy  and  Buddhism.  Those  Gnostic 
heretics  of  the  early  ages  hampered  the  efforts  of  the  Christian  apostles 
to  convert  the  world.  The  pagans  could  not  always  distinguish  between 
the  genuine  and  the  counterfeit  in  the  divisions  which  they  saw  among 
those  who  professed  to  revere  Christ.  The  evil  repute  and  corrupt  morals 
of  the  heretics,  whom  the  pagans  confounded  with  the  true  Christians, 
was  an  additional  obstacle  to  the  spread  of  Christianity. 

At  the  same  time  pagan  philosophers  began  to  write  works  and 
make  charges  against  the  religion  of  Christ.  Celsus,  an  Epicurean 
philosopher,  wrote  a  work  in  which  he  enumerates  them.  He  attacks 
both   Moses  and  our  Lord,   and,   contrasting  their  teaching  with  that 


34  THE  TRIUMPHS  OF  THE  CATHOLIC  CHURCH 

of  the  pagan  philosophers,  ridicules  the  dogmas  of  Christianity.  He 
admits  the  truth  of  the  miracles  of  the  New  Testament,  but  attributes 
them  to  magic  art.  He  specially  charges  the  Christians  with  being  dis- 
loyal to  the  emperor,  because  they  were  hostile  to  the  gods  and  the  idols. 
Thus  the  charge  of  disloyalty  to  the  state,  as  we  have  already  noticed, 
began  at  a  very  early  period  to  be  made  against  the  followers  of  Christ. 
Prophyrius  and  others  followed  the  lead  of  Celsus. 

Then  other  heretics  followed  the  early  Gnostics.  Cerdo  and  Marcion 
again  preached  the  duality  of  God — one  God  the  author  of  evil,  another  God 
the  author  of  good.  Marcion  further  rejected  the  whole  of  the  Old  Test- 
ament, and  of  the  New  accepted  only  the  Gospel  of  St.  Luke  and  some  of 
the  epistles  of  St.  Paul  :  an  early  instance  of  Protestant  willfulness  in  ac- 
cepting or  rejecting  the  Holy  Scriptures.  Other  heretics  followed.  Ta- 
tian,  toward  the  end  of  the  second  century,  condemned  marriage  as 
adultery  ;  forbade  the  eating  of  flesh-meat  or  the  drinking  of  wine,  and 
insisted  that  only  water  should  be  used  in  the  sacrifice  of  the  Mass.  He 
also  denied  that  the  body  of  Christ  was  a  real  body.  At  the  same  time 
Bardesanes  in  Mesopotamia  propagated  similar  errors.  Montanus,  with 
two  women,  Priscilla  and  Maximilla,  taught  new  errors.  He  pretended* 
that  the  Holy  Ghost  had  descended  on  him  to  perfect  Christianity,  left 
incomplete  by  the  apostles.  He  also  condemned  second  marriage  as 
unlawful.  He  pretended  to  great  sanctity,  and  imposed  three  Lents  on 
his  followers,  instead  of  the  one  imposed  by  custom  and  apostolical  tra- 
dition. Many  of  the  faithful  were  led  away  from  the  true  Church  by  the 
seeming  holiness  of  this  heretic  and  his  followers.  They  formed  large 
churches  in  Asia  Minor,  in  Africa,  and  in  the  city  of  Constantinople. 
They  finally  merged  with  the  Novatians  and  the  Donatists. 

Schism  and  heresy  invaded  even  the  sacred  precincts  of  the  Eternal 
(  it y.  Blastus  and  Florinus,  two  bad  priests,  spread  dissensions  among  the 
Christians  of  Rome.  Blastus  condemned  the  universal  custom  of  the 
Church  as  to  the  time  of  celebrating  Easter.  Florinus  taught  that  God 
is  the  author  of  all  evil,  even  of  sin,  and  propagated  Gnostic  errors  in  Italy. 

Step  by  step  heresy  marched  with  the  progress  of  the  true  faith  and 
tried  to  prevent  its  triumph.  At  the  close  of  the  second  century  the  great 
heresy  which  denied  the  divinity  of  Jesus  Christ  broke  out  with  renewed 
force.  Theodotus,  a  Byzantine,  taught  that  Christ  was  a  mere  man, 
conceived,  however,  in  a  supernatural  manner,  a  man  above  the  com- 
mon, holy  and  wise  and  superior  to  the  prophets.  Another  Theodotus 
founded  the  sect  called  the  Melchisedechites,  who  held  that  Melchisedech 
was  superior  to  Christ.  Praxeas  and  Noetus,  about  the  year  236,  also 
taughl  that  Christ  was  only  a  man.  They  denied  the  doctrine  of  the 
Trinity,  saying  that  the  Father,  the  Son,  and  the  Holy  Ghost  were  not 


PROVE  HER  A  DIVINE  INSTITUTION.  35 

three  distinct  persons,  but  only  three  names  given  to  the  same  God,  ac- 
cording to  His  different  modes  of  existing  and  of  acting.     They  said  that 
God  was  called  the  Father  because  He  created  all  things;  the  Son  because 
He  associated  to  Himself  the  human  nature  of  Christ;  the  Holy  Ghost 
because  He  excited  sentiments  of  piety  in  the  hearts  of  men.     Since, 
therefore,  they  held  that  it  was  the  same  God  who  was  born,  who  suffered 
and  died,  they  were  called  Patripassians;  men  who  believed  that  God  the 
Father  died  on  the  cross.     Catholic  writers  of  the  time,  as  Tertullian  and 
St.  Hippolytus,  refuted  these  errors.     Another  heretic,  Beryllus,  denied 
that  the  Son  existed  before  the  incarnation.     Him  Origen  refuted,  and 
the   bishops   of   the   time,  gathered  in  council,   condemned.     Sabellius, 
about  the  middle  of  the  third  century,  denied  the  distinction  of  persons 
in  the  Holy  Trinity.     The  Father,  the  Son,  and  the  Holy  Ghost,  accord- 
ing to  him,  were  only  three  names  of  the  same  deity,  who  was  called  Fa- 
ther when  He  manifested  Himself  to  the  world;    Son  when  He  united 
Himself  to  Christ  to  redeem  the  world;  and  Holy  Ghost  when  He  sancti- 
fied the  faithful.     He  exemplified  his  theory  by  the  sun,  which  has  a  vis- 
ible disk,  an  illuminating  halo,  and  the  power  of  giving  heat.*     Paul  of 
Samosata  at  the  same  time  denied  all  distinction  of  persons  in  God,  and 
asserted  His  absolute  unity  of  personality  as  well  as  of  nature.     St.  Denis 
of  Alexandria  wrote  against  him  and  refuted  his  erroneous  opinions. 

The  list  of  schisms  and  heresies  grew  longer  day  by  day.  In  the  mid- 
dle of  the  third  century  broke  out  the  famous  Novatian  schism.  Nova- 
tian  was  a  Roman  priest,  learned  and  eloquent,  but  ambitious  and  turbu- 
lent. He  was  jealous  of  Cornelius,  who  had  been  elected  supreme  pontiff. 
As  the  Roman  Church  treated  with  clemency  those  who  had  apostatized 
during  the  persecutions,  but  who  had  become  afterward  penitent,  Nova- 
tian found  fault  with  what  he  considered  laxity  of  discipline.  Many 
priests  and  people  agreed  with  him,  and  went  so  far  as  to  deny  the  right 
or  the  power  of  the  priests  or  bishops  of  the  Church  to  admit  to  the  sac- 
raments those  who  had  offered  incense  to  idols  or  betrayed  the  faith  dur- 
ing the  persecutions.  "  No  sacramental  absolution  was  to  be  given  to  such 
sinners,"  said  Novatian.  For  this  excessive  severity  he  was  excommuni- 
cated. Synods  in  Italy  and  Africa  condemned  his  opinions.  In  revenge 
he  and  his  followers  spread  calumnies  against  Pope  Cornelius,  in  conse- 
quence of  which  three  obscure,  credulous,  and  ignorant  bishops  of  Italy 
ordained  Novatian  Bishop  of  Rome,  and  made  him  the  first  anti-pope.  He 
sent  out  letters  to  different  churches,  informing  them  of  his  election,  but  the 
true  Pope  exposed  the  plot  and  prevented  the  schism  from  spreading.    It 

*  The  Rev.  O.  B.  Frothingham  and  other  modern  Unitarians  use  this  same  comparison  to  explain  what 
they  call  their  Trinity.  There  is  nothing  new  under  the  sun.  (See  "  Age  of  Unreason,"  by  Rev.  H.  A. 
Brann,  D.D.) 


36  THE  TRIUMPHS  OF  THE  CATHOLIC  CHURCH 

was  on  occasion  of  this  schism  that  St.  Cyprian  wrote  his  admirable  work 
OH  the  unity  of  the  Church,  proving  that  unity  of  body  and  unity  of  head 
are  essential  to  the  society  founded  by  Jesus  Christ  for  the  spiritual  wel- 
fare of  all  mankind.  The  Novatians  finally  denied  the  power  of  the  Church 
to  absolve  all  grievous  sinners  as  well  as  apostates,  no  matter  how  repen- 
tant they  might  be,  and  the  sect  which  may  be  called,  on  account  of  its 
crafty  methods  and  hypocritical  spirit,  the  Jansenism  of  the  third  century, 
spread  through  Italy,  Gaul,  Spain,  Egypt,  and  Asia,  but  finally  disappear- 
ed about  the  seventh  century.  The  controversies  about  the  proper  time 
of  celebrating  the  Easter  festival  and  the  rebaptism  of  heretics,  also 
marred  the  charity  of  Christendom. 

Immediately  after  these  scandals  arose  the  great  heresy  of  the  Manich- 
eans.  Their  founder  was  Manes,  a  Persian,  who,  mingling  the  teachings  of 
Zoroaster  with  the  heresies  of  the  Gnostics,  formed  a  new  creed  which 
was  to  take  the  place  of  Christianity.  Manes  taught  with  the  Gnostics 
that  there  are  two  eternal  principles,  one  good,  the  other  bad;  the  good 
one  is  God,  Lord  of  the  kingdom  of  light,  purest  light  Himself,  but  ap- 
prehensible only  by  reason;  the  evil  principle,  bad  by  nature  and  material, 
is  called  Satan,  the  lord  of  darkness,  who  strives  to  corrupt  others.  Each 
principle  produces  beings  after  its  own  kind,  and  distributes  them  through 
its  kingdom.  These  made  war  on  each  other,  during  which  the  demons, 
products  of  the  bad  principle,  carried  away  as  prisoners  many  good  and 
rational  souls  from  the  kingdom  of  light.  Of  these  and  the  demons  was 
born  Adam,  containing  all  the  souls  of  men.  As  the  element  of  light 
and  goodness  was  in  him,  Satan  sent  his  own  daughter  Eve  to  corrupt 
him.  She  succeeded.  After  he  fell,  Christ,  the  son  of  God,  was  sent  by 
the  good  principle  to  redeem  mankind,  a  race  mixed  with  good  and  evil. 
But  Christ  is  only  a  portion  of  heavenly  light  existing  in  the  sun.  The 
Holy  Ghost  is  also  a  celestial  substance,  but  inferior  to  the  Son.  Christ 
assumed  not  a  real  body,  but  the  shadow  of  a  body.  He  appeared  to  die 
on  the  cross,  but  did  not  die  on  it.  Manes  called  himself  the  Holy  Ghost 
promised  by  Christ  to  teach  mankind  the  things  which  the  apostles  failed 
to  teach.    He  denied  the  resurrection  of  the  flesh. 

In  morals,  he  taught  that  the  body,  as  formed  by  the  evil  principle, 
should  be  mortified  by  frequent  fastings  ;  that  blasphemy,  which  con- 
sisted chiefly  in  speaking  against  his  teaching,  was  to  be  abhorred  ;  that 
children  should  not  be  procreated ;  and  that  no  animals  should  be  killed. 
He  imitated  the  example  of  Christ  in  organizing  the  Manicheans  into  a 
society.  He  chose  twelve  apostles  and  seventy-two  disciples,  and  ap- 
pointed over  them  a  supreme  head.  Their  public  worship  was  simple, 
consisting  of  prayers,  hymns,  and  pious  reading.  They  had  neither  sac- 
rifice, nor  altar,  nor  image,  nor  temple.     Their  assemblies  were  held  in 


PROVE  HER  A  DIVINE  INSTITUTION.  ^>7 

private  houses.  They  had,  however,  secret  rites  and  ceremonies,  which 
writers  of  veracity  say  were  immoral  and  infamous.  This  dangerous 
heresy  was  widespread,  and  continued  to  live  with  varying  fortune  even 
in  the  middle  ages.  The  Albigenses  and  the  Waldenses  held  and  propa- 
gated in  the  Middle  Ages  many  of  the  false  and  immoral  doctrines  of  the 
Manicheans  and  Gnostics. 

The  nearer  the  Church  came  to  her  final  triumph  over  pagan  and 
Jewish  opposition,  the  more  dangerous  struggles  she  had  to  experience 
within  her  own  fold.  The  schism  of  the  Donatists  and  the  Arian  heresy 
arose  just  about  the  time  that  the  political  power  of  Rome  passed  from 
pagan  to  Christian  hands.  The  devil,  in  his  last  effort  to  hold  humanity 
captive,  fought  hardest  against  Christ.  The  ten  bloody  persecutions  of 
the  Roman  emperors  had  scarcely  ended,  and  the  Christians  had  just  be- 
gun to  enjoy  peace  and  prosperity  under  Constantine,  when  the  Donatist 
schism  broke  out  in  Africa  and  spread  over  Italy.  The  election  of  Caecilian 
the  archdeacon  to  the  bishopric  of  Carthage,  was  the  occasion  of  the  dis- 
sension. The  vote  for  Caecilian  was  unanimous,  but  two  ambitious 
priests,  Botrus  and  Celeusius,  who  had  expected  the  mitre  for  themselves, 
rose  against  the  new  bishop.  Other  priests  joined  them,  and  a  wealthy 
woman  named  Lucilla  helped  them  with  her  purse.  Her  grievance 
against  the  bishop  was  that  he  had  reproved  her  for  kissing,  before  going 
to  communion,  the  bones  of  a  man  whose  martyrdom  had  not  been 
authenticated.  In  the  year  311  these  conspirators  accused  Caecilian  of 
having,  while  he  was  a  deacon  during  the  persecution,  refused  to  supply 
food  to  the  confessors  in  prison.  They  accused  him  also  of  being  a  tra- 
ditor — a  traitor  who  had  given  up  the  sacred  Scriptures  to  the  pagans  to 
avoid  persecution — and  that  he  had  been  ordained  by  a  bishop  who  was 
also  a  traditor.  The  calumnies  were  accredited  by  many,  so  that  Secundus 
and  other  bishops  called  from  Numidia  by  the  seditious  of  Carthage,  re- 
pudiated Caecilian,  and  consecrated  and  put  in  his  place  Majorinus  the 
lector,  a  servant  of  Lucilla.  This  schism  spread  from  Carthage  to  the 
whole  of  Northern  Africa,  to  Numidia  and  Mauritiana.  Majorinus  died 
a.  d.  313,  and  in  his  place  was  elected  Donatus,  from  whom  the  schis- 
matics were  called  Donatists.  These  appealed  to  the  emperor  Constan- 
tine for  recognition,  but  he  refused  to  touch  the  case,  as  one  exclusively 
pertaining  to  the  bishops.  "  Not  daring  to  judge  the  case  of  a  bishop," 
says  St.  Augustine,  "  the  emperor  left  it  to  be  examined  and  determined 
by  the  bishops."*  In  the  year  313  Pope  Melchiades  convoked  at  Rome  a 
synod  in  which  were  assembled,  besides  the  bishops  of  Italy  and  Gaul, 
Caecilian  and  his  adversaries  in  the  East.  For  three  days  the  questions 
between  them  were  discussed,  and  finally  decision  rendered  in  favor  of 

*  Epist.  162. 


THE  TRIUMPHS  Of  TUB  CATHOLIC  CHURCH 

Caccilian.  Donatiu  was  condemned,  and  the  bishops  who  had  abetted 
his  faction  were  permitted  to  retain  their  sees,  provided  they  would  com- 
municate with  Caecilian.  The  schismatics,  however,  despising  the  judg- 
ment of  the  Roman  synod,  complained  to  the  emperor  that  they  had  not 
received  a  proper  hearing,  and  that  the  number  of  bishops  sitting  in 

rment  was  too  small.  Constantine,  to  prevent  further  dissensions, 
reluctantly  called  together  another  and  more  numerous  council,  at  Aries, 

aul.  a.  i).  314.  Pope  Sylvester  presided  over  this  council  through  his 
legates.  About  two  hundred  bishops  were  present,  and  the  papal  legates 
ling  were  the  priests  Claudius  and  Vitus.  The  Donatists  again  re- 
peated their  charges  before  the  fathers  of  the  council,  but  failed  to  prove 
them  against  Caecilian,  who  was  consequently  declared  innocent  and  his 
accusers  condemned.  Some  of  them  again  appealed  from  the  decision 
of  the  council  to  the  emperor.  He  heard  their  appeal  at  Milan,  a.  d.  316, 
but  decided  against  them,  and  thus  Caecilian  was  again  vindicated.  In 
spite  of  all  these  condemnations  the  schismatics  would  not  acquiesce, 
but  attacked  the  emperor  himself,  and  persecuted  the  true  Christians. 
The  emperor  then  undertook  to  punish  the  schismatics  who  took  up  arms 
against  the  imperial  decree  of  condemnation  and  thus  became  rebels  to 
the  State  as  well  as  to  the  Church.  They  gradually  fell  into  numerous 
errors  and  heresies.  They  accused  the  Church  of  having  erred  in 
pardoning  the  tradttors,  and  claimed  to  be  the  only  true  Church  them- 
selves, although  they  were  only  a  small  and  insignificant  sect  like  the 
modern  Anglicans.  They  rebaptized,  reconfirmed,  and  reordained  all 
clerics  who  joined  them. 

Another  schism  at  the  same  time  broke  out  in  Egypt.  The  author 
of  it  was  an  Egyptian  bishop  named  Meletius  who  had  been  deposed  for 
crime  by  Peter,  the  patriarch  of  Alexandria.  Meletius  refused  to  obey 
the  sentence,  and  went  so  far  as  to  usurp  the  patriarchal  rights  of  Alex- 
andria. He  ordained  priests,  consecrated  bishops,  and  prepared  the  way 
in  that  city  for  the  great  Arian  heresy. 

This,  the  most  dangerous  of  all  that  had  so  far  arisen,  originated  in  Alex- 
andria in  Egypt.  The  devil's  instrument  was  Arius,  who,  when  a  deacon,  had 
favored  the  Meletian  heresy,  and  in  consequence  had  been  excommunicated 
by  the  patriarch,  Peter.  But  Achilles,  the  successor  of  Peter,  restored  him 
to  communion  and  admitted  him  to  the  priesthood.  He  was  a  jealous  and 
ambitious  man,  who  wanted  to  become  patriarch  of  Alexandria  himself.  So 
when  Alexander,  after  the  death  of  Achilles,  became  patriarch,  Arius  be- 
gan to  attack  his  orthodoxy.  Alexander,  soon  after  his  election,  made  a 
discourse  on  the  Trinity  in  an  assembly  of  the  priests  and  people.  Arius 
took  occasion  to  attack  this  discourse,  and  to  teach  that  the  divine  Word 
or  Son  was  not  begotten  of  the  substance  of  the  Father,  but  created  out 


PROVE  HER  A  DIVINE  INSTITUTION.  39 

•of  nothing  by  the  free  will  of  the  Father ;  that  the  Son  was  indeed  pro- 
duced before  all  other  created  things,  but  not  eternal ;  that  He  was  not 
the  true  God,  but  only  the  chief  of  creatures ;  that  He  was  called  the  Son 
of  God  mainly  because,  as  the  workman  and  instrument  of  God  in 
creating",  He  had  been  raised  to  a  special  participation  and  association 
with  divine  grace  and  glory.  Hence  it  is  clear  that  the  controversy  be- 
tween Arius  and  his  followers,  and  the  Christians,  was  not  about  a  mere 
subtlety  or  the  meaning  of  words,  but  about  the  very  corner  stone  of 
Christian  faith,  the  divinity  of  the  eternal  Word,  and  of  Jesus  Christ. 
Arius,  who  was  an  eloquent  man  of  ability,  of  pleasant  manners,  and 
skilled  in  logic,  propagated  his  errors  not  only  by  preaching  but  by  writ- 
ing. He  wrote  a  work  called  Thalia  in  defence  of  his  opinions,  and  won 
over  to  his  views  many  of  the  priests  and  people.  He  traveled  through 
Palestine  and  Asia  Minor,  propagating  his  doctrine,  and  used  such  art 
that  he  won  over  even  many  of  the  bishops  to  his  heresy.  The  chief  of 
these  was  Eusebius  of  Nicodemia,  in  Bithynia.  The  whole  eastern 
Church  became  tainted  with  his  heresy.  Clerics  and  laymen  discussed 
the  questions  so  frequently  and  with  such  violence,  that  the  Christian 
religion  became  an  object  of  ridicule  in  the  public  theatres  controlled 
by  the  pagans.  In  vain  were  councils  convened  to  suppress  the  false 
teachings  of  the  Arians,  and  in  vain  did  the  great  Athanasius  write 
against  them  in  defence  of  Christian  orthodoxy.  Even  after  the  General 
Council  of  Nicaea,  which  was  held  a.  d.  325,  and  in  which  three  hundred 
and  eighteen  bishops,  gathered  together  under  the  presidency  of  the 
papal  legates  Osius,  bishop  of  Cordova,  and  the  priests  Vitus  and  Vin- 
centius,  solemnly  condemned  Arianism,  it  continued  to  advance,  to 
trouble  the  minds  of  the  orthodox,  to  make  perverts,  to  create  dissensions 
and  even  civil  war,  for  centuries.  The  difference  of  a  letter  in  a  word, 
Homoiousios  instead  of  Homoousios,  threw  the  whole  world  into  confus- 
ion, for  upon  that  difference  depended  the  future  of  Christianity.  If  the 
eternal  Word  had  not  the  same  substance  as  the  eternal  Father,  but  only 
a  similar  substance,  as  the  Arians  and  the  Semi- Arians  contended,  then 
the  eternal  Word  was  not  the  true  Son  of  God,  and  Jesus  Christ  was  not 
•divine.  The  consubstantiality  of  the  Father  and  of  the  Holy  Ghost  was  al- 
so denied  by  the  Arians  and  the  Semi- Arians.  Sometimes  they  minimized 
their  doctrines  only  to  reassert  them  more  crudely  than  before.  They  im- 
posed on  emperors  or  deceived  them,  misled  many  of  the  bishops,  and  in 
the  year  359  succeeded  in  imposing  on  a  whole  council  at  Rimini.  The  his- 
tory of  this  council  is  especially  interesting.  After  the  Council  of  Nicaea, 
when  the  emperor  Constantius  found  that  the  Arian  dissensions  still  con- 
tinued to  disturb  the  public  peace,  he  called  the  bishops  together  at  Rimini 
to  judge  what  was  expedient  to  be  done  for  the  sake  of  public  order. 


40  THE  TRIUMPHS  OF  THE  CATHOLIC  CHURCH 

The  Arians  and  the  Semi-Arians  had  again  and  again  changed  the  form- 
ulas of  their  faith,  but  always  asserted  their  heresy.  Constantius  himself 
was  a  Semi-Arian.  Four  hundred  bishops,  of  whom  eighty  were  Arians, 
assembled  at  this  council.  These  at  first  demanded  the  abolition  of  all 
the  formulas  of  faith  published  since  the  Council  of  Nicaea,  except  the 
formula  approved  by  the  emperor  Constantius,  in  which  the  Father  and 
the  Son  were  said  to  be  in  all  things  similar.  But  as  in  this  formula  the 
words  "  substance  "  and  M  consubstantial  "  were  suppressed,  the  Catholic 
bishops  refused  to  accept  it,  but,  instead,  confirmed  the  Nicene  Creed 
and  condemned  the  Arian  sect  and  its  adherents.  Then  they  sent 
legates  to  the  emperor  to  tell  him  what  had  been  done  and  to  ask  per- 
mission to  return  to  their  sees.  But  several  prominent  and  powerful 
Semi-Arians,  Ursacius,  Valens,  and  others,  forestalled  the  arrival  of  the 
legates  and  induced  Constantius  to  refuse  to  see  them  and  to  order  them 
to  remain  at  Rimini.  In  the  meantime  the  Arian  faction,  openly  abetted 
by  the  imperial  power,  tried  by  force  and  fraud  to  break  the  constancy  of 
the  Catholic  bishops,  so  as  to  induce  them  to  omit  the  word  "  substance  '* 
from  the  formula  of  faith.  The  crafty  heretics,  to  gain  their  point,  pre- 
tended not  to  be  Arians  at  all,  but  rather  to  abhor  the  Arian  blas- 
phemies. The  faith  would  be  safe,  said  they,  without  the  word  "  sub- 
stance," a  word  not  found  in  the  Scriptures,  a  word  that  was  disturbing 
the  Church  and  destroying  Christian  unity.  Craft  won  over  simplicity. 
The  Catholic  bishops,  suspecting  no  evil,  subscribed  the  formula  dictated 
by  Valens  and  Ursacius.  It  did  not  indeed  contain  a  heresy  if  the  words 
alone  be  considered,  but  appeared  to  be  orthodox,  for  it  asserted  that 
the  Son  of  God  was  born  of  God,  before  all  ages,  before  all  things  and 
all  principles ;  that  He  was  God  of  God  like  to  His  eternal  Father,  as  the 
Scriptures  declared.  The  bishops  did  not,  therefore,  really  fall  into 
heresy  or  accept  heresy.  But  they  ignored  the  Nicene  formula  and  sup- 
pressed the  words  "  substance  "  and  "  consubstantial  "  for  the  reasons  of 
policy  given  by  the  Arian  leaders ;  and  these  used  this  suppression  as  an 
argument  to  overthrow  the  faith  defined  by  the  fathers  of  the  Council  of 
Nicaea.  The  Catholic  bishops  were  shocked  when  they  found  that  their 
motives  were  misinterpreted,  and  that  they  were  accused  of  favoring 
Arianism.  At  once  they  regretted  their  compliance,  reaffirmed  the  doc- 
trines defined  at  Nicaea,  and  again  condemned  the  Arians.  This  action 
of  the  fathers  did  not,  however,  put  an  end  to  the  heresy.  It  was  fa- 
vored by  the  Imperial  Court  of  Constantinople.  The  whole  eastern 
Church  was  torn  by  factions,  by  Arians,  and  by  Semi-Arians,  who  in- 
sulted the  true  Christians  and  brought  the  true  faith  into  contempt 
among  the  pagans.  Even  after  the  death  of  Constans  these  deplorable 
dissensions  among  the  Christians  continued,  and  new  ones  arose. 


PROVE  HER  A  DIVINE  INSTITUTION.  41 

As  Arius  denied  the  divinity  of  the  second  person  of  the  Trinity,  so 
Macedonius  denied  the  divinity  of  the  third  person,  the  Holy  Ghost.  His 
followers  spread  a  new  heresy.  These  and  the  subsequent  heresies  of  the 
Nestorians,  Eutychians,  and  Monothelites,  probably  did  as  much  to 
mar  the  glory  of  Christianity  and  to  impede  its  progress  as  all  the 
persecutions  of  the  pagan  emperors.  Yet  the  Church  triumphed  in 
spite  of  all. 

If  we,  moreover,  consider  the  heresies  and  false  religions  that  have 
continued  to  make  war  on  the  Church  ever  since  she  ascended  the  throne 
of  the  Cesars  with  Constantine,  the  divine  character  of  her  triumph  be- 
comes still  more  striking.  What  human  institution  could  have  lived 
through  the  Greek  schism,  the  "  great  schism  of  the  West,"  and  the  Prot- 
estant revolt  of  the  sixteenth  century  ?  Yet  though  the  whole  East  re- 
volted and  though  many  nations  of  the  West  rebelled,  the  Church  always 
preserved  her  unity  and  integrity  intact.  The  Mohammedan  hordes, 
which  overran  the  Roman  Empire,  conquered  Constantinople,  and  in- 
vaded the  West,  would  have  destroyed  Christianity  if  it  was  a  merely 
human  creed.  The  northern  barbarians  who  overspread  Europe,  in- 
stead of  putting  out  the  light  of  Christian  faith,  were  illuminated 
by  it  after  a  few  centuries  of  struggle.  The  persecutions  of  Ger- 
man emperors,  French  and  English  kings,  all  through  the  Middle  Ages, 
only  made  the  Church  more  persistent  in  defending  the  truth,  and 
more  tenacious  of  the  doctrines  of  her  divine  founder.  The  persecutions 
of  modern  revolutions  and  of  Protestantism  resulted  just  as  the  persecu- 
tions of  the  pagans  and  of  the  Mohammedans  had  resulted,  in  the  defeat 
of  the  enemies  of  Christ.  The  Church,  in  spite  of  all  the  heresies,  schisms, 
and  persecutions  that  have  taken  place  since  the  Council  of  Nicaea,  is  still 
as  young  and  unconquerable  as  ever.  This  is  a  fact  which  every  eye  can 
see.  While  the  persecutors  have  died  and  the  persecutions  have  failed,  she 
pursues  her  beneficent  course  through  the  centuries,  conquering  every 
obstacle  and  always  knowing  how  to  suffer  and  how  to  wait. 

If  we  further  consider  the  means  employed  in  the  work  of  evangeliz- 
ing the  world,  we  see  another  proof  of  the  divine  character  of  the  gospel. 
These  means  were  humanly  inadequate  to  the  task.  The  disciples  of 
Christ  were  few  in  number,  yet  they  undertook  to  convert  the  whole 
world.  They  were  not  learned  men.  They  had  no  natural  attractions 
for  those  to  whom  they  preached.  On  the  contrary  they  were  rude  and 
illiterate.  They  were  Jews  belonging  to  a  race  despised  and  hated  by 
those  whom  they  undertook  to  convert.  As  St.  Paul  says,  "  The 
foolish  things  of  the  world  hath  God  chosen,  that  He  may  confound  the 
wise ;  and  the  weak  things  of  the  world  hath  God  chosen,  that  He  may 
confound  the  strong  :     And  the  mean  things  of  the  world,  and  the  things 


42  THE  TRIUMPHS  OF  THE  CATHOLIC  CHURCH 

that  are  contemptible  hath  God  chosen,  and  the  things  that  are  not,  that 
lestroy  the  things  that  are."  *  St.  Ambrose,  speaking  of  the 
divine  plan  for  the  conversion  of  the  world,  says,  "  God  did  not  choose 
philosophers,  or  noblemen,  or  men  of  wealth  for  the  mission,  but  fisher- 
men and  publicans,  lest  it  should  seem  that  He  had  drawn  men  to  1  lis 
grace  by  the  power  of  learning,  or  of  wealth,  or  of  rank."  Eusebius  of 
area,  commenting  on  the  words  of  our  Lord,  "  Go  teach  all  nations," 
adds:  M  What  if  the  disciples  had  answered  their  Master  and  said,  '  How 
can  we  do  what  you  command  ?  How  can  we  publicly  teach  the  Ro- 
mans ?  How  can  we  venture  to  teach  learned  Egyptians  ?  What  tongue 
shall  we,  who  know  only  the  Syriac,  use  in  addressing  the  Greeks  ?  What 
language  shall  we  use  with  the  Persians  ?  With  the  Armenians  ?  With 
the  Chaldeans?  With  the  Scythians?  With  the  inhabitants  of  India? 
And  how  can  we  learn  the  language  of  all  the  barbarous  tribes  in  the 
world  ?  We  shall  give  offence  to  all  of  them.  We  must  tell  them  to  give 
up  the  gods  of  their  country  and  worship  one  God  alone,  the  Creator  of 
all  things.  Where  is  the  eloquence  or  power  of  speech  to  effect  this 
purpose  ?  What  hope  can  we  have  of  succeeding  since  we  must  under- 
take to  impose  laws  on  men,  contrary  to  their  own  laws  sanctioned  for 
centuries  by  religion  among  all  the  nations  to  which  we  are  sent  ?  Where 
are  we  to  get  the  money  for  our  journey,  or  the  supplies  for  our  necessi- 
ties ?'  All  these  objections  the  Apostles  might  have  made.  Perhaps  they 
would  have  expressed  them  if  Jesus  Christ  had  not  forestalled  them  by 
saying  that  they  were  to  accomplish  all  things  in  His  name.  For  when 
He  told  them  to  teach  all  nations,  He  added,  '  in  my  name!  This  was 
sufficient.  The  divine  name  removed  every  objection  and  conquered 
every  difficulty."  f 

The  Apostles  went  forth  to  conquer  with  no  arms  but  those  of  the 
spirit.  "For  the  weapons  of  our  warfare,"  says  St.  Paul,  "are  not  car- 
nal, but  powerful  through  God."  %  They  were  sent  forth  to  battle  in  a  new 
style  of  warfare  ;  they  wore  only  one  garment,  they  had  no  shoes,  no 
staff  nor  scrip,  and  they  were  to  depend  for  their  food  on  the  hospitality 
of  those  who  would  receive  them.  They  were  to  be  patient,  and  meek 
as  lambs  before  wolves.  They  were  to  go  among  the  wolves.  They 
were  to  have  the  simplicity  of  doves.  But  by  the  power  of  God,  the 
lambs  were  to  conquer  the  wolves,  and  "  These  lambs  were  only  twelve," 
says  St.  Chrysostom,  "  while  the  whole  world  was  full  of  wolves."  Yet 
clemency  and  meekness  won  the  fierce  hearts  and  conquered  the  proud 
minds  of  Greeks  and  barbarians.  Was  not  this  success  above  the  human  ? 
Can  any  human  cause  explain  it  ? 


*  I  Cor.  i.  27.  f  Dem.  Evangel  i    3.  J  2  Cor. 


x.  4. 


PROVE  HER  A  DIVINE  INSTITUTION.  43 

Again, while  the  Apostles  exacted  from  the  new  converts  the  performance 
of  difficult  tasks,  even  the  giving  up  of  life  for  the  new  faith,  they  could 
promise  no  present,  or  immediate,  or  temporal  remuneration  for  the  sacri- 
fices made.  They  could  promise  only  future  and  invisible  rewards,  which 
by  their  very  nature  do  not  attract  men.  "  Difficult  things  had  to  be 
done  here,"  says  St.  Chrysostom,  "  that  advantages  might  be  gained  here- 
after." The  pagans  said,  "  Where  is  the  proof  of  the  resurrection? 
Who  has  ever  come  back  from  the  dead  ?  Who,  being  buried,  has  ever 
risen  again  ?  While  we  know  none  of  these  things,  we  are  asked  to  give 
up  our  life  for  one  who  was  crucified."  Yet  the  power  of  God  made  men 
believe  in  these  wonderful  truths.  If  the  Apostles  had  been  deceivers, 
instead  of  preaching  them  they  would  have  done  the  contrary  of  what 
they  did.  Like  Mohammed,  they  would  have  promised  their  followers 
rewards  here,  sensual  delights  and  luxuries  on  earth  and  in  paradise. 
Yet  the  Apostles  never  temporized,  never  minimized  the  truth  or  the  se- 
verity of  Christian  morality  ;  they  never  spared  human  passions,  but 
attacked  them  in  season  and  out  of  season,  with  a  pertinactity  and  cour- 
age which  cost  them  their  lives.  They  made  war  on  all  the  popular  preju- 
dices and  religions  of  the  time. 

The  effect  of  this  preaching  was  miraculous  and  divine.  It  penetrated 
to  the  very  vitals  of  humanity.  It  penetrated  into  the  inner  life  of  individ- 
uals and  of  society  and  changed  the  habits,  thoughts,  morals,  and  laws  of 
mankind  so  that  they  worshiped  what  they  had  despised  and  they  loved 
what  formerly  they  had  detested.  Hence  St.  Augustine  beautifully  ad- 
dresses the  Christian  religion  :  "  Thou  trainest  children  as  children  should 
be  trained  ;  thou  teachest  young  men  to  be  brave,  the  old  ones  to  be 
quiet  according  to  the  age  and  condition  of  each  one's  body  and  soul  ; 
thou  teachest  wives  to  be  subject  to  their  husbands  in  a  chaste  and  faith- 
ful obedience,  not  for  the  gratification  of  lust,  but  for  the  propagation  of 
children  and  for  the  fellowship  of  the  family  ;  thou  appointest  husbands 
over  their  wives  not  to  deceive  the  weaker  sex,  but  to  love  them  with  sin- 
cere love  ;  thou  makest  children  subject  to  their  parents,  not  as  slaves  to 
masters,  but  with  a  free  service  ;  thou  placest  parents  over  children  to 
rule  them  piously  ;  thou  unitest  brothers  to  brothers  with  the  ties  of  re- 
ligion stronger  than  the  ties  of  blood  ;  thou  joinest  together  every  form 
of  relationship,  of  blood  and  of  affinity,  with  mutual  charity  based  on  the 
laws  of  nature  and  of  the  human  will  ;  thou  teachest  servants  not  merely 
on  account  of  their  condition,  but  from  love,  to  be  faithful  to  their  mas- 
ters ;  thou  teachest  masters,  the  servants  of  the  Lord  God,  by  considera- 
tion of  His  supreme  dominion,  to  be  gentle  to  their  servants,  more  ready 
to  advise  than  to  punish  them  ;  thou  joinest  together  citizens  to  citizens, 
nations  to  nations,  and  men  to  men  by  the  memory  of  their  common  ori- 


44  THE  TRIUMPHS  OF  THE  CATHOLIC  CHURCH 

gin  from  our  first  parents,  not  only  in  civil  society,  but  in  the  bonds  of  a 
common  brotherhood ;  thou  teachest  rulers  to  look  after  the  welfare  of 
their  people,  and  the  people  to  obey  their  rulers,  showing  that  although 
all  are  not  equal,  to  all  charity  is  due,  and  to  no  one  should  an  injury  be 
done."  *  The  change  effected  by  the  religion  of  Christ  in  society  was  rapid 
and  striking.  St.  Justin,  in  his  Apology,  triumphantly  calls  attention  to 
this  change.  He  says,  "  The  reign  of  lust  has  been  succeeded  by  the 
reign  of  chastity  ;  the  superstitions  of  magic  by  the  worship  of  the  true 
God  ;  the  reign  of  avarice  and  of  cupidity  by  generosity  and  benevolence 
which  prompt  us  to  provide  for  the  wants  of  the  poor  and  distressed  ;  to 
hatreds,  quarrels,  and  enmities  have  succeeded  peace  and  forgiveness  of 
injuries.  Since  Christ  came,  we  live  together  in  peace  and  associate  with 
those  whom  formerly  we  despised,  and  with  whom  we  refused  to  have 
any  intercourse."  "  We  appeal  to  your  tribunals,"  says  Tertullian,  refer- 
ring to  the  pure  morals  and  virtuous  lives  of  the  early  Christians,  "  and  to 
the  records  of  your  criminal  courts.  Your  pagan  criminals  fill  the  jails, 
or  are  sent  to  the  mines,  or  are  thrown  to  wild  beasts,  or  crown  the  ranks 
of  the  gladiators.  You  find  no  Christian  there,  except  for  the  sole  crime 
of  being  a  Christian."  Tertullian  again  says,  "  that  the  pagans  wondered 
when  they  heard  of  a  Christian  being  guilty  of  any  offense." 

Contemporary  pagan  writers  bore  equal  testimony  to  the  reformation 
of  morals  brought  about  in  society  by  Christian  influence.  Pliny  the 
second,  when  proconsul  of  Bithynia,  wrote  to  the  emperor  Trajan,  that  the 
Christians  were  guilty  of  no  crime,  that  they  were  bound  by  oath  to  avoid 
crimes,  to  avoid  stealing,  robbery,  adultery,  not  to  break  their  word,  and  to 
be  faithful  to  their  pledges,  and  that  their  only  offense  consisted  in  assem- 
bling on  a  certain  day  in  the  week,  before  the  dawn,  to  sing  hymns  to  Christ, 
whom  they  worshiped  as  God.  Julian  the  apostate  was  forced  to  bear 
similar  testimony  to  the  good  character  of  the  Christians,  to  their  kind- 
ness to  strangers,  to  their  care  in  burying  the  dead,  and  "  to  the  holiness 
which  they  feign.  Is  it  not  disgraceful  to  us  pagans,"  said  he,  "  that  not 
one  of  the  Jews  begs,  and  the  impious  Galileans  support  not  only  their 
own,  but  our  paupers  ?  " 

The  Apostles  not  only  converted  the  poorer  classes,  but  imposed  the 
faith  on  the  learned,  the  noble,  and  the  wealthy.  We  need  name  but  a 
few  of  the  early  converts  to  prove  this  :  Polycarp,  Ignatius,  Irenaeus, 
Justin,  Clement,  Ammonius,  Origen,  Aristides,  Apollinaris,  Athenagoras, 
Quadratus,  Apollonius,  Glabrio,  who  was  a  magistrate  under  Trajan, 
Flavius  Clement,  a  man  of  consular  dignity,  the  cousin  of  the  emperor 
Domitian,  and  Flavia  Domitilla,  of  the  imperial  race  of  Augustus.     Ter- 


De  Moribus  Eccl.  C  33. 


PROVE  HER  A  DIVINE  INSTITUTION.  45 

tullian  says  that  they  filled  the  palace,  the  forum,  and  the  senate,  and 
Pliny  says  they  were  of  every  rank  and  condition  in  society.  St.  Jerome, 
in  his  preface  to  the  catalogue  of  ecclesiastical  writers,  says,  "Let  Celsus, 
Porphyry,  and  Julian,  those  rabid  dogs  against  Christ,  learn  ;  let  their 
followers  learn  how  great  and  how  noble  were  the  men  who  founded  and 
built  up  the  Church,  and  let  them  cease  to  call  our  faith  rustic  simplicity. 
Was  there  not,  from  the  very  beginning  of  the  Church,  a  public  school  in 
the  city  of  Alexandria,  where  the  most  learned  men,  Ammonius,  Pantae- 
nus,  Clement  of  Alexandria,  Origen,  and  others  flourished,  and  to  which 
even  the  pagans  flocked  in  crowds  ?"  St.  Jerome  died  in  Bethlehem  a.  d. 
420.  St.  John  Chrysostom,  who  died  a.  d.  407,  proposes  an  infidel  objec- 
tion common  in  his  day — "  the  faithful  were  slaves,  women,  nurses,  mid- 
wives,  eunuchs  " — to  which  he  answers,  "  It  is  not  true  that  the  Church 
was  composed  of  these  alone  as  every  one  knows.  But  if  such  poor  peo- 
ple accepted  the  faith,  this  is  only  another  proof  of  the  admirable  preach- 
ing of  the  Apostles  who,  although  they  were  but  fishermen,  a  most  un- 
learned class  of  men,  were  able  to  persuade  their  hearers  to  the  immediate 
acceptance  of  dogmas  which  neither  Plato  nor  the  Platonists  were  able  to 
understand.  If  the  Apostles  had  convinced  only  the  learned,  we  should 
not  so  much  wonder.  But  the  drawing  of  slaves,  nurses,  and  eunuchs  to 
such  sublime  philosophy  and  making  them  rivals  to  the  angels  is  a  very 
strong  proof  that  it  was  the  work  of  divine  inspiration.  If  they  had 
preached  vile  and  low  doctrines,  we  could  easily  understand  their  accept- 
ince  by  the  populace.  But  if  they  preached  great  and  profound  truths 
which  required  superior  intelligence  to  be  understood,  truths  which  al- 
most transcend  the  power  of  human  nature  ;  the  more  you  try  to  show 
that  those  who  accepted  them  were  dull  and  stupid,  the  more  forcibly 
you  will  prove  that  the  Apostles  who  persuaded  the  masses  were  full  of 
wisdom  and  of  divine  grace." 

Nor  was  this  fruit  of  apostolic  zeal  and  preaching  merely  transitory. 
It  has  lasted  until  our  days,  and  will  last  forever.  "  The  Catholic  Church," 
wrote  Macaulay,  "  is  still  sending  forth  to  the  furthest  ends  of  the  world 
missionaries  as  zealous  as  those  who  landed  in  Kent  with  Augustine ;  and 
still  confronting  hostile  kings  with  the  same  spirit  with  which  she  con- 
fronted Attila.  The  number  of  her  children  is  greater  than  in  any  former 
age.  Her  acquisitions  in  the  new  world  have  more  than  compensated 
for  what  she  has  lost  in  the  old.  Her  spiritual  ascendancy  extends  over 
the  vast  countries  which  lie  between  the  plains  of  the  Missouri  and  Cape 
Horn." 

Compare  all  human  institutions,  all  religions  and  sects  with  the  Cath- 
olic Church,  and  behold  the  difference !  The  history  of  philosophical 
systems  is  found  in  books ;  but  those  systems  have  done  little  or  nothing 


46  THE  TRIUMPHS  OF  THE  CATHOLIC  CHURCH 

for  the  reformation  of  mankind.  Some  have  even  left  no  traces  behind  them. 
And  w  hat  has  become  <>i  the  sects  ?  They  have  decayed,  or  are  dying,  be- 
cause-  th  and  arc  all  human.    A  man  began  them,  a  man  made  them, 

and  the  law  of  human  institutions  is  the  great  law  of  decay  and  death. 
The  i  ant  sects,  with  all  their  waste  of  money,  have  never  converted 

a  nation.  They  scatter  the  liible  to  the  winds,  but  reap  no  fruit.  Even 
their  missions,  extravagantly  subsidized,  are  failures.  The  sects  them- 
selves, although  pretending  to  owe  their  existence  to  the  necessity  of 
reforming  the  world,  and  boasting  that  they  would  reform  it,  and  get  rid 
of  the  vices  and  superstitions  of  the  mother  Church,  have  succeeded  only 
in  producing  infidelity,  civil  war  and  immorality.  Their  loose  notions 
on  marriage,  and  their  sanction  of  divorce,  have  demoralized  the  Chris- 
tian nations.  This  was,  from  the  very  commencement  of  the  so-called 
reformation,  the  consequence  of  the  Protestant  rebellion.  Erasmus,  in 
the  sixteenth  century,  wrote:  "Look  around  this  new  evangelical  (Prot- 
estant) people,  and  see  if  they  are  less  avaricious,  or  if  they  indulge  less 
in  lust  and  luxury  than  those  whom  they  hate.  Show  me  one  drunkard 
whom  these  gospellers  have  made  sober,  one  brawler  whom  they  have 
made  meek,  one  thief  whom  they  have  made  honest,  one  blasphemer 
whom  they  have  made  reverent,  one  libertine  whom  they  have  made 
chaste.  I  can  show  you  many  who  have  been  made  worse  by  their 
change  of  religion."  It  is  a  well-known  fact  that  the  leaders  in  the  Prot- 
estant revolt  were  chiefly  men  of  loose  character,  like  Luther,  Calvin  and 
Henry  VIII.,  and  that  immorality  instead  of  reform  was  the  immediate 
consequence  of  the  Protestant  heresy.  Of  the  Protestant  reformers  and 
missionaries  we  may  well  say  what  Tertullian  said  of  the  heretics  of  his 
time :  "  Their  business  seems  to  be,  not  to  convert  pagans,  but  to  pervert 
our  faithful  people ;  they  glory  in  destroying  the  faith  of  those  who  have 
it,  rather  than  in  imparting  it  to  those  who  never  had  it ;  for  the  very 
work  which  they  do  is  based  on  the  destruction  of  truth.  They  dig  up 
our  foundations  to  build  their  own."* 

No  wonder,  then,  that  St.  Chrysostom,  considering  all  these  triumphs 
and  victories  of  the  Church,  should  eloquently  cry  out :  "  Nothing  is 
equal  to  the  Church.  Not  walls  nor  munitions  of  war  ;  for  they  crumble 
away,  while  the  Church  never  grows  old.  The  barbarians  demolish  for- 
tifications ;  but  the  very  demons  cannot  conquer  the  Church.  Facts  prove 
that  this  is  no  empty  boast.  How  many  have  assaulted  the  Church,  yet 
all  her  enemies  have  perished.  For  the  Church  transcends  the  skies. 
Such  is  the  greatness  of  the  Church  that  she  always  conquers  when  at- 
tacked,   breaks  the   snares   set    to    impede  her    progress ;   shines    more 

*  De  Praescrip.,  ch.  17. 


PROVE  HER  A  DIVINE  INSTITUTION.  47 

brightly  the  more  she  is  calumniated  ;  receives  wounds,  but  never  suc- 
cumbs to  them  ;  is  tossed  on  the  waves,  but  never  submerged  ;  is  assailed 
by  storms,  but  never  shipwrecked  ;  struggles,  but  is  never  thrown  ;  gives 
battle,  but  is  never  conquered." 

The  same  eloquent  doctor  of  the  Church  thus  argues  :  "If  the  infidel 
asks,  How  do  you  prove  that  Christ  is  God  ?  we  shall  not  seek  a  proof 
from  heaven,  nor  of  that  kind.  For  if  I  should  say  to  him,  Christ  cre- 
ated the  heavens,  the  earth  and  the  sea,  the  infidel  would  not  listen.  If  I 
say,  Christ  raised  the  dead  to  life,  gave  sight  to  the  blind,  put  demons  to 
flight,  the  infidel  will  not  believe.  If  I  say,  Christ  promised  the  kingdom 
of  heaven  to  those  who  believe,  or  if  I  speak  of  the  resurrection,  the  infi- 
del will  only  laugh.  How,  therefore,  can  I  produce  proof  to  convince 
him  ?  From  those  things  which  we  both  hold  and  admit  in  common,  as 
facts  indisputable.  What  are  these  things  which  the  infidel  will  admit 
with  me  that  Christ  did  ?  The  infidel  must  admit  that  Christ  founded 
Christianity,  that  He  is  the  author  of  the  Christian  Church  everywhere 
existing.  From  this  fact  we  argue  and  prove  that  Christ  is  God.  For  we 
say  that  a  mere  man  could  never  have  accomplished  such  a  work  as  the 
conquest  of  land  and  sea  in  so  short  a  time ;  such  a  work  as  the  conver- 
sion of  men  from  their  passions  and  superstitions  to  the  pure  creed  of  the 
gospel.  Christ  liberated  all  mankind  from  vice  and  superstition.  He 
converted  not  only  the  Romans,  but  the  Persians,  and  all  the  barba- 
rian tribes.  This  He  accomplished,  not  by  force  of  arms,  or  at  great  ex- 
pense, or  with  armies,  or  in  battles  fought  and  won,  but  in  the  beginning 
through  the  preaching  of  eleven  humble,  ignorant,  poor,  shoeless,  un- 
armed men,  each  of  whom  owned  only  one  coat.  He  did  more  than  this. 
He  persuaded  all  nations  to  neglect  the  things  of  this  life,  and  to  think 
of  the  future  ;  to  change  all  their  national  laws  and  customs,  rooted  for 
centuries  in  the  political  life  of  the  people,  and  to  accept  a  new,  a  stricter 
and  a  more  severe  code.  Now,  unless  Christ  was  God,  how  could  He  do 
all  this  ?  Consider  also,  that  His  followers,  although  persecuted  in  every 
way,  steadily  increased  in  numbers,  while  those  who  had  crucified  Him 
were  cast  out,  lost  their  nationality,  and  wander  to  this  day  through  the 
world,  expatriated  and  exiled." 

Against  the  arguments  thus  far  produced  to  prove  the  divinity  of 
Christianity  from  its  triumphs,  only  one  objection  is  ever  seriously  made. 
Let  us  hear  and  answer  it. 

Infidels  say  that  the  progress  and  preservation  of  the  Church  is  not 
more  wonderful  than  the  spread  of  Mohammedanism.  But  there  can  be 
no  serious  comparison  made  between  the  spread  of  the  doctrines  of  Jesus 
Christ  and  the  propagation  of  Mohammedanism.  As  St.  Thomas  ob- 
serves, repeating  what  the  fathers  and  other  Christian  apologists  had  long 


48  THE  TRIUMPHS  OF  THE  CATHOLIC  CHURCH 

ago  remarked  :  "  Christianity  was  propagated  not  by  force  of  arms,  nor  by 
the  promise  of  sensual  pleasures,  but  flourished  during  the  most  cruel 
persecutions,  during  which  not  the  learned  alone,  but  the  masses  of  the 
people  flocked  to  the  Church.  Christianity  taught  doctrines  above  the 
ken  of  human  intelligence,  and  a  code  of  morals  restricting  the  liberty  of 
the  will  and  repressing  every  human  passion  ;  Christianity  is  a  system  of 
belief  which  teaches  contempt  for  the  pleasures  and  attractions  of  this 
world.  It  is  a  miracle  that  these  doctrines  should  have  been  accepted 
by  corrupt  human  nature.  The  conversion  of  the  world  to  the  faith  of 
Christ  is  an  exceptional  event  in  history,  and  evidently  the  work  of  di- 
vine inspiration.  Heresies,  and  notably  the  Mohammedan  sect,  were  prop- 
agated by  means  directly  opposite  to  those  employed  by  Christ  and  His 
Apostles.  Mohammedanism  promised  carnal  delights  to  its  followers, 
and  made  converts  by  the  sword.  Mohammed  gave  loose  reins  to  licen- 
tiousness. Besides,  the  Koran,  which  he  imposed  on  his  followers,  is  full 
of  fables,  whose  contradictions  and  monstrosities  even  a  child  can  per- 
ceive. It  is  a  work  full  of  self-evident  falsehoods.  He  worked  no  miracles  ; 
his  argument  was  the  sword,  the  weapon  of  thieves  and  tyrants.  No  in- 
telligent people  accepted  his  teaching  in  the  beginning.  The  brutal  in- 
habitants of  the  desert,  led  by  cupidity  and  licentiousness,  were  the  first 
to  flock  to  his  standard,  and  these  compelled  others,  at  the  point  of  the 
sword,  to  accept  the  absurd  and  immoral  creed  of  the  false  prophet. 

In  conclusion,  then,  we  may  say,  that  the  continual  triumph  of  the 
Church  over  her  persecutors  in  every  age  should  recall  to  the  minds  of 
her  enemies,  when  they  again  think  of  persecuting  her,  the  words  of  Ga- 
maliel (Acts  v.  34,  35-38,  39),  when  the  Jews  debated  whether  they 
should  imprison  the  Apostles  or  not,  "  Ye  men  of  Israel,  take  heed  to 
yourselves  what  you  are  about  to  do  with  those  men.  And  now,  there- 
fore, I  say  to  you,  refrain  from  these  men,  and  let  them  alone;  for  if  this 
counsel  or  work  be  of  men,  it  will  come  to  nothing  :  But  if  it  be  of  God, 
you  cannot  overthrow  it;  lest  perhaps  you  be  found  even  to  fight 
against  God.     And  they  agreed  with  him." 

The  result  proved  that  the  work  was  of  God.  The  Catholic  Church, 
to  borrow  the  words  of  a  French  orator,  is  ever  found  to  be  "  the  anvil 
which  breaks  all  the  hammers  of  persecution."  The  gates  of  hell  have 
never  prevailed,  and  never  can  prevail,  against  her  ;  because  she  is  divine 
in  her  origin,  divine  in  her  founder,  divine  in  her  doctrines  and  laws,  and 
will  always  remain  immediately  under  divine  protection  until  the  end  of 
the  world. 


The  Farewell.  The  Departure. 

THE  CRUSADES. 


The  Wreck. 


CATHOLIC  BELIEF; 

OR, 

A   SHORT   AND   SIMPLE    EXPOSITION    OF 
CATHOLIC    DOCTRINE. 


Catholic  Belief. 


Chapter  1. 

Introduction. 

^i    LL  men  readily  admit  that,  to  be  in  a  position  to  judge  fairly  of 
^J\      any  case,  one  should  hear  both  sides. 

/^^  As  then,  the  honest  mind  naturally  shrinks  from  passing  a 

severe  judgment  on  any  one  before  hearing  what  he  has  to  say 
for  himself,  so,  no  lover  of  truth  and  charity  should  hastily  condemn, 
without  a  hearing,  the  largest  body  of  Christians  existing — the  two  hun- 
dred and  twenty  millions  of  Catholics  who  are  living  in  communion  with 
the  See  of  Rome. 

The  greater  number  of  those  who  differ  from  Catholics  draw  most  of 
the  information  they  possess  about  the  Catholic  Church  from  Protestant 
sources,  thus  hearing  only  one  side. 

It  may  be,  then,  that  many  will  be  glad  of  the  opportunity  this 
work  affords,  of  learning  from  Catholics  themselves  what  they  really  be- 
lieve, and  something  of  what  they  have  to  say  in  defence  of  their  holy 
religion. 

True  Religion  is  that  bond  which  unites  finite  to  infinite,  time  to  eter- 
nity, man  to  God.  The  good  to  be  attained  by  Religion  is  the  highest 
that  can  be  conceived — the  complete  and  perfect  enjoyment  of  God. 
The  means  through  which  it  leads  men  to  that  good  are  the  noblest  that 
can  be  imagined — truth  and  justice  !  One  therefore  cannot  remain  indif- 
ferent between  false  and  true  Religion,  for  true  Religion  alone  supplies 
all  the  proper  means  to  obtain  that  supreme  good. 

Some  persons,  owing  to  the  pressing  calls  of  business,  or  other  cares, 
may  not  have  the  inclination  or  time  to  read  long  works  about  religion, 
while  a  brief  statement  of  Catholic  doctrine  may  be  read,  or  listened  to, 
with  interest,  by  all  who  love  the  truth,  and  long  to  meet  with  it. 

Well,  then,  dear  reader,  deign  to  accept  and  read  this  short  and  sim- 
ple exposition  of  what  Catholics  really  do  believe,  written  by  one  who 
feels  it  his  greatest  blessing  to  be  a  member  of  the  Holy,  Catholic,  and 
Roman  Church,  and  who  cannot  help  most  earnestly  wishing  that  all  men 


INTRODUCTION.  51 

possessed  the  same  peace  of  mind  and  happiness  which  he  enjoys  in  her 
communion. 

The  first  duty  of  every  man  who  desires  to  discover  truth,  is,  as  Lord 
Bacon  of  Verulam  observes,  to  examine  if  he  has  any  prejudice  lurking 
in  his  mind,  by  which  the  admission  of  truth  is  obstructed  ;  for,  as  this 
philosopher  goes  on  to  remark,  the  kingdom  of  men  which  is  founded 
in  knowledge,  cannot  be  entered  in  any  other  manner  than  the  Kingdom 
of  God  is  entered,  namely,  by  being  in  the  condition  of  little  children. 

Let  me  beg,  then,  the  honest  inquirer,  before  reading  this  book,  to 
place  himself  in  a  state  of  impartiality,  and  lay  aside  that  settled  feel- 
ing of  self-confidence  which  leads  him  to  take  it  for  granted  that  Roman 
Catholics  must  be  in  the  wrong. 

May  God  grant  you,  dear  reader,  a  spirit  of  humility,  charity  and  jus- 
tice in  reading  this  book,  and  an  earnest  desire  to  know  the  truth. '  Do 
not  omit  to  pray  for  this  gentle  and  teachable  spirit,  feeling  encour- 
aged in  so  doing  by  those  words  of  St.  James  (i.  5);  "  If  any  of  you  want 
wisdom,  let  him  ask  of  God,  who  giveth  to  all  men  abundantly,  and  up- 
braideth  not ;  and  it  shall  be  given  him  ;"  and  by  what  is  said  in  Psalm 
xxiv.  9,  "  He  will  guide  the  mild  in  judgment ;  He  will  teach  the  meek 
His  ways." 


Chapter  It 

©f  tt)t  €xtatox. 


/^fc'HERE  is  but  one  God,  the  Creator  of  heaven  and  earth,  the  su- 
(t\  )  Preme>  incorporeal,  uncreated  Being,  who  exists  of  Himself,  and 
^£/  is  infinite  in  all  His  attributes  and  perfections,  such  as  holiness, 
goodness,  power,  wisdom,  justice,  mercy,  and  truth. 
He  always  was,  He  is,  and  He  always  will  be.  He  is  everywhere 
present,  knowing  and  seeing  all  things,  even  our  most  secret  thoughts. 
From  Him  all  creatures  have  and  hold  existence. 


adaptor  111. 

©f  t\)t  Most  ^olg  Srinttg. 


HIS  is  a  profound  mystery,  revealed  to  us  by  God.     The  Catholic 
Church  teaches  that  in  one  God  there  are  three  persons;  the  Father, 


52  OF  THE  MOST  HOLY  TRINITY. 

the  Son,  and  the  Holy  Ghost ;  really  distinct  one  from  the  other,  and 
equal  in  eternity,  power,  immensity,  and  all  other  perfections;  because 
all  the  three  persons  have  one  and  the  same  divine  nature  or  essence. 

It  would  be  a  contradiction  to  assert  that  there  are  three  Gods  and  one 
Of  that  there  are  three  persons  and  one  person  ;  but  it  is  no  contra- 
il to  affirm  that  God  is  one  in  essence  and  three  in  personality.     A 
;  can  be  one  in  one  respect,  and  three  in  another  respect.     Thus  the 
human  soul,  though  one,  is  threefold  in  its  powers  ;  namely,  the  under- 
derstanding,  the  memory,  and  the  will.     Likewise  a  man  is  one  human 
being,  and  threefold  in  his  rational,  animal,  and  vegetative  life. 

Comparisons,  however,  are  necessarily  imperfect  upon  such  a  subject 
as  the  blessed  Trinity.  It  is  a  great  mystery,  surpassing  all  understand- 
ing, to  be  adoringly  believed  on  earth,  and  to  be  understood  only  in 
heaven. 

We  are  not  able  to  understand  how  each  of  the  three  persons  can  be 
God,  and  yet  that  there  is  but  one  God.  It  should  be  borne  in  mind 
that  many  things  exist  also  in  nature  which  we  cannot  explain,  or  even 
comprehend,  and  yet  know  to  be  facts.  Among  such  may  be  noted  the 
nature  of  latent  substance  of  bodies,  the  cause  of  gravitation,  the  attrac- 
tion of  the  magnet,  and  the  amazing  power  and  swiftness  of  the  electric 
current.  Human  reason  cannot  of  itself  discover  or  demonstrate  that 
there  are  three  persons  in  God,  yet  this  revealed  truth  far  from  being 
repugnant  to  reason  can  be  shown  to  agree  with  it.  For  God  as  an  in- 
telligent being  of  infinite  perfection  must  naturally  know  Himself,  and  in 
Himself  know  all  things.  To  this  end  «He  must  form  to  Himself  an  in- 
ward word  through  which  the  comprehension  of  Himself  is  effected. 

When  we  understand  a  thing,  the  interior  word  or  image  which  our, 
intellect  forms  within  itself  in  order  to  comprehend  a  thing  is  not  a  thing 
subsisting  in  itself,  but  accidental  and  transient,  and  therefore  not  a 
person  ;  but  in  God  in  whom  reason  shows  that  there  can  be  no  acci- 
dent of  any  kind,  this  eternal  self-comprehension,  or  word,  is  not  an 
accidental,  transient  thing,  but  a  thing  identified  with  divine  nature, 
and  at  the  same  time,  perfectly  distinct  from  the  Father,  who  is  that  in- 
tellectual supreme  Being,  who  by  comprehending  Himself  generates  this 
His  Word,  and  therefore  He  is  a  distinct  subsistence  or  person,  because, 
although  identified  with  the  same  nature  of  the  Father,  yet  inasmuch  as 
it  is  generated  by  the  Father,  it  is  perfectly  distinct  from  Him,  who  is 
generator,  and  forms  in  Himself  an  individual,  distinct  and  incommuni- 
cable subsistence,  which  is  everything  that  is  required  for  being  truly  a 
divine  person,  called  in  Holy  Scripture  the  Word,  and  the  Son  of  God ; 
for  by  person  is  understood  an  intellectual  individual  substance. 

Likewise  God  loves  Himself  in  the  Son,  and  is  beloved  in  return  by 


ORIGINAL  SIN. 


53 


the  Son,  and  in  Himself  He  loves  all  other  things,  and  this  eternal  per- 
manent act  of  mutual  love  is  also,  not  a  thing  accidental  and  transient, 
as  an  act  of  love  is  in  us,  but  is  a  thing  identified  with  divine  nature, 
eternal,  permanent,  subsisting,  singular,  incommunicable,  perfectly  dis- 
tinct from  the  Father  and  the  Son,  from  both  of  whom  this  divine  act 
proceeds,  and  is  also  therefore  a  distinct  person,  called  in  Holy  Scripture 
the  Holy  Ghost. 

Therefore,  to  say  that  in  one  God  there  are  three  persons,  is  no  more 
repugnant  to  reason  than  saying  that  the  one  God  must  of  necessity  be 
considered  under  three  different  respects: — ist,  as  a  God  who  knows 
Himself,  that  is,  as  a  subject ;  2d,  as  a  God  who  is  known  by  Himself, 
that  is,  as  an  object  of  knowledge  ;  and  3d,  as  a  God  who  is  loving  Him- 
self and  beloved  by  Himself,  as  knowing  and  as  known,  that  is,  an  object 
of  mutual  love.  These  remarkable  self-subsistent  eternal  differences  or 
relations  are  what  constitute  the  three  really  distinct  persons  in  the 
one  God. 


Chapter  lb. 

Original  0in. 


y^f^RIGINAL  sin  is  distinguished  {torn  actual,  or  personal  sin,  because 
II  4  actual  or  personal  sin  is  the  sin  which  we  personally  with  our  own 
^-^  free  will  commit,  whilst  original  sin  is  that  sin  which  our  human 
nature  has  committed  with  the  will  of  Adam,  in  whom  all  our  hu- 
man nature  was  included,  and  with  whom  our  human  nature  is  united  as 
a  branch  to  a  root,  as  a  child  to  a  parent,  as  men  who  partake  with  Adam 
the  same  nature  which  we  have  derived  from  him,  and  as  members  of  the 
same  human  family  of  which  Adam  was  the  head.  The  difference  that 
exists  between  original  and  personal  sin  is,  that  the  latter  is  committed 
with  the  will  physically  our  own,  whilst  original  sin  is  committed  with  a 
will  physically  of  another,  and  only  morally  our  own,  because  it  forms 
with  that  other  (Adam),  who  is  our  head,  one  moral  body. 

If  our  hand  strike  a  fellow-creature  unjustly,  though  the  hand  has 
itself  no  will,  yet  it  is  considered  guilty,  not  indeed  as  viewed  separately 
by  itself,  but  inasmuch  as  it  is  united  to  the  rest  of  the  body,  and  to  the 
soul,  forming  one  human  being  therewith,  and  thus  sharing  in  the  will  of 
the  soul  with  which  it  is  connected. 

Also  the  sin  committed  inwardly  by  the  human  will,  by  a  bad  desire, 
belongs  to  the  whole  human  being. 

Of  the  original  sin  in  which  we  are  born  we  are  not  personally  guilty 


54  ORIGINAL  SIN. 

with  our  own  personal  will,  but  our  nature  is  guilty  of  it  by  the  will  of 
Adam  our  head,  with  whom  we  form  one  moral  body  through  the  human 
nature  which  we  derive  from  him. 

It  is  a  point  of  Catholic  faith  that  original  sin  does  not  consist  in  what 
is  called  concupiscence,  which  is  a  propensity  to  evil  of  the  inferior  part 
of  the  human  soul. 

Sin  of  any  kind  in  order  to  be  a  sin,  in  the  strict  sense  of  the  word, 
must  be  within  the  sphere  of  morality,  that  is,  it  must  depend  upon  free- 
will ;  and  hence  the  noted  principle  in  moral  philosophy  and  theology, 
that  there  is  no  sin  where  there  is  no  will. 

Concupiscence,  therefore,  which  is  not  will,  but  a  blind  involuntary 
inclination  of  our  lower  nature  (and  therefore  an  irresponsible  tendency 
to  evil),  is  not  of  itself  sinful  unless  it  be  consented  to  by  the  human  will, 
or  rendered  strong  by  bad  and  not  retracted  habit. 

Concupiscence  is  indeed  sometimes  called  sin  in  Holy  Scripture  (Ro- 
mans vii.  7,  Galatians  v.  24),  but  it  is  called  so,  as  the  holy  Council  of 
Trent  explains,  not  in  a  strict,  but  in  a  wide  sense,  that  is,  inasmuch  as  it 
is  a  consequence  of  original  sin,  and  an  incentive  to  actual  sin. 

This  concupiscence,  or  inclination  to  evil,  in  fact,  still  remains  in  those 
in  whom  the  guilt  and  stain  of  original  sin  has  been  entirely  washed 
away  by  the  sacrament  of  holy  baptism.  Moreover,  strictly  speaking, 
no  one  is  regarded  as  a  sinner  merely  because  he  feels  tempted  to  sin. 
This  miserable  propensity  to  evil  excites  the  compassion  of  God  rather 
than  His  anger.  God  said  to  Noe  :  "  I  will  no  more  curse  the  earth  for 
the  sake  of  man ;  for  the  imagination  and  thought  of  man's  heart  are 
prone  to  evil  from  his  youth."  (Genesis  viii.  21.) 

The  Catholic  Church  teaches  that  Adam  by  his  sin  has  not  only 
caused  harm  to  himself,  but  to  the  whole  human  race ;  that  by  it  he  lost 
the  supernatural  justice  and  holiness  which  he  received  gratuitously  from 
God,  and  lost  it,  not  only  for  himself,  but  also  for  all  of  us  ;  and  that  he, 
having  stained  himself  with  the  sin  of  disobedience,  has  transmitted  not 
only  death  and  other  bodily  pains  and  infirmities  to'  the  whole  human 
race,  but  also  sin,  which  is  the  death  of  the  soul. 

The  teaching  of  the  Council  of  Trent  (Session  V.)  is  confirmed  by 
these  words  of  St.  Paul :  "  Wherefore  as  by  one  man  sin  entered  into 
this  world,  and  by  sin  death  ;  and  so  death  passed  upon  all  men,  in  whom 
all  have  sinned"     (Rom.  v.  12.) 

The  Royal  Psalmist  in  Psalm  1.  (li.)  7,  says  :  "  For  behold  I  was  con- 
ceived in  iniquities,  and  in  sins  did  my  mother  conceive  me."  (In  the 
Hebrew  text  it  is  in  singular,  i.e.,  "  conceived  me  in  sin.") 

Upon  this  text  St.  Augustine  says  :  "  David  was  not  born  in  adultery, 
for  he  was  born  from  Jesse,  a  just  man,  and  his  wife.   Why  does  he  say  that 


THE  INCARNATION  OF  GOD  THE  SON.  55 

he  was  conceived  in  iniquity  unless  because  iniquity  is  derived  from 
Adam  ?" 

Surely  the  early  Christians  believed  in  original  sin,  as  it  can  be  gath- 
ered from  what  St.  Augustine  said  to  Pelagius,  opposing  him  on  the  mat- 
ter. "I  did  not  invent  original  sin,  which  Catholic  faith  holds  from 
ancient  time  ;  but  thou,  who  deniest  it,  thou,  without  doubt,  art  a  new 
heretic."    (De  nuptiis,  lib.  xi.  c.  12.) 

It  may  be  said  that  this  belief  is  as  old  as  the  human  race,  for  traces 
of  this  ancient  tradition  are  spread  in  all  nations,  insomuch  that  Voltaire 
had  to  confess  that  "  The  fall  of  man  is  the  base  of  the  theology  of  nearly 
all  ancient  people."     (Philosophic  de  l'histoire,  chapitre  xvii.) 

Besides  the  guilt  of  original  sin,  which  is  that  habitual  state  of  sinfulness 
in  which  we  are  born  (because  our  human  nature  is  justly  considered  to 
have  consented  in  Adam  to  the  rejection  of  original  justice),  there  is  also 
in  man  the  stain  of  original  sin,  entailing  the  privation  in  the  human  soul 
of  that  supernatural  lustre,  which,  had  we  been  born  in  the  state  of  orig- 
inal justice,  we  all  should  have  had.* 

As  neither  Adam  nor  any  of  his  offspring  could  repair  the  evil  done 
by  his  sin,  we  should  ever  have  remained  in  the  state  of  original  sin  and 
degradation  in  which  we  were  born,  and  we  should  have  been  for  ever 
shut  out  from  the  beatific  vision  of  God  in  Heaven,  had  not  God,  in  His 
infinite  mercy,  provided  for  us  a  Redeemer. 


Chapter  b. 

$f)e  Incarnation  of  (Boh  t\)t  0on. 

O^  ESPECTING  this  great  mystery,  Catholics  believe  that  the  holy 
y\  Trinity,  out  of  infinite  mercy,  decreed  to  provide  for  us  a  Re- 
^T/  deemer  who  could  suffer,  and  suffer  as  an  individual  of  the  human 
race,  and  at  the  same  time  be  in  Himself  so  exalted  as  to  be  able 
to  give  infinite  value  to  His  sufferings ;  because  sin,  being  an  offence 
against  the  infinite  majesty  of  God,  could  only  be  atoned  for  by  an  ex- 
piation of  infinite  value. 

To  accomplish  this  end,  God  the  Son,  the  second  person  of  the  holy 
Trinity,  the  Eternal  Word,  chose  the  blessed  Virgin  Mary  of  Nazareth 
to  become  His  mother,  and  on  receiving  her  consent,  He,  by  the  super- 
natural agency  of  the  Holy  Spirit,  took  human  flesh  from  her,  and  thus 
became  man,  and  His  holy  name  is  Jesus  Christ. 

*  About  the  way  in  which  original  sin  is  transmitted,  see  Part  III.  No.  3. 


56  JESUS  OUR  ONLY  MEDIATOR  OF  REDEMPTION. 

By  becoming  man  the  Eternal  Word  did  not  lay  aside  His  divine 
nature,  but.  remaining  what  He  had  ever  been  from  all  eternity,  took 
upon  Himself  human  nature  without  a  human  personality,  so  that  from 
the  first  moment  of  His  incarnation  there  was  in  Him,  and  there  ever  will 
be,  not  one  only  but  two  natures,  the  divine  and  the  human,  united  in 
1  li-  divine  personality,  the  person  of  God  the  Son. 

The  divine  nature  of  Jesus  is  one  and  the  same  as  that  of  the  Eternal 
Fatber  and  of  the  Holy  Spirit,  and  His  human  nature  is  in  all  things  like 
ours,  sin  and  tendency  to  sin  excepted.  He  is  equal  to  the  Father  as  to 
1  lis  Godhead,  and  less  than  the  Father  as  to  His  manhood. 

Our  Lord  Jesus  Christ  suffered  and  died  in  His  human  nature  on 
Mount  Calvary,  and  thereby  effectually  interposed  His  atonement  be- 
tween His  Eternal  Father  and  man,  and  thus  made  a  plentiful  expiation 
and  paid  a  full  ransom  to  the  Eternal  Justice  for  the  sins  of  the  whole 

world. 

♦  ♦  ♦ 

Chapter  \S\. 

Jesus  our  onlB  JHeMator  of  ttebemptton. 

y^ATHOLICS  believe  that  our  Lord  Jesus  Christ  is  alone  the  great 
I  I  i  centre  of  the  Christian  religion,  the  fountain  of  all  grace,  virtue, 
^\  and  merit,  as  in  the  natural  world  (if  the  comparison  may  be 
allowed),  the  sun  is  the  centre  and  enlivening  created  source  of 
light,  heat,  and  growth. 

This  grand  truth  they  believe  to  be  the  vital,  essential  part  of  Chris- 
tianity, "  For  other  foundation  no  man  can  lay  but  that  which  is  laid  ; 
which  is  Christ  Jesus."     (i  Corinthians  iii.  n.) 

They  hold  that  to  be  united  to  Jesus  Christ  is  the  highest  and  noblest 
aim  of  man,  and  that  only  the  holy  Catholic  Church  supplies  the  means 
for  the  closest  union  with  Jesus  Christ ;  and  they  are  convinced  that  the 
yearning  to  possess  this  closer  communion  with  Christ  has,  by  divine 
attraction,  drawn  thousands  of  earnest  minds  to  seek  in  the  Catholic 
Church  this  the  highest  happiness  to  be  enjoyed  on  earth. 

They  believe  that  Jesus  Christ  is  our  Redeemer,  because  He  has  re- 
deemed us  from  the  bondage  of  Satan,  with  the  ransom  of  His  most 
precious  blood  ;  that  He  alone  is  our  Saviour  because  He  saves  us  from 
the  stain,  the  guilt,  and  the  curse  of  sin ;  that  He  is  our  only  mediator  of 
redemption  and  salvation,  because  He  alone,  by  His  own  merits,  has 
efficiently  interposed  between  God  and  man,  to  obtain  the  full  pardon  of 
our  sins  through  the  sacrifice  of  Himself:    "There  is  one  God,  and  one 


THE  HOLY  BIBLE.  57 

mediator  of  God  and  men,  the  man  Christ  Jesus ;  who  gave  himself  a 
redemption  for  all."  (1  St.  Timothy  ii.  5,  6.)  "Neither is  there  salvation 
in  any  other.  For  there  is  no  other  name  under  heaven  given  to  men, 
whereby  we  must  be  saved."     (Acts  iv.  12.) 

They  believe  that  Jesus  died  on  the  cross  to  purchase  mercy,  grace, 
and  salvation  for  all  men — "Who  will  have  all  men  to  be  saved,  and  to 
come  to  the  knowledge  of  the  truth."  (1  St.  Timothy  ii.  4.)  And  that 
since  Adam's  fall,  mercy,  grace,  and  salvation  can  be  obtained  by  man 
only  through  the  passion  and  death  of  Jesus  Christ. 

Believing  that  Jesus  Christ  is  truly  God,  they  hold  that  the  homage  of 
supreme  adoration  is  due  to  Him,  the  God-man,  as  well  as  to  God  the 
Father,  and  to  God  the  Holy  Spirit. 


Chapter  foil. 

0CI)e  §ole  Bible. 


(^WHAT  part  of  divine  revelation  which  has  been  committed  to  writ- 
(1  I  J  *n^  ky  persons  inspired  by  the  Holy  Ghost,  is  called  Holy  Scrip- 
^^     ture,  or  the  Holy  Bible  ;  the  Book  of  Books. 

Holy  Scripture  is  composed  not  only  of  all  the  books  received  by 
Protestants  as  divinely  inspired,  but  also  of  some  other  books  which  were 
written  after  the  Jewish  list  or  canon  of  Scripture  was  made,  but  which 
nevertheless  are  held  in  great  veneration  by  the  Jewish  Synagogue,  and 
by  many  Protestants  themselves. 

Such  are  the  books  of  Tobias,  Judith,  Esther,  Wisdom,  Ecclesiasticus 
(or  the  Son  of  Sirach),  the  Prophecy  of  Baruch,  and  the  first  two  books 
of  Machabees.  These  books,  though  not  registered  in  the  Jewish  canon, 
were  nevertheless  held  by  many  fathers  of  the  early  centuries  as  canoni- 
cal and  forming  a  part  of  the  deposit  of  revealed  truths  entrusted  to  the 
Church. 

In  the  schismatic  Greek  Church,  and  in  other  separated  churches  of 
the  East,  the  canon,  or  authorized  list  of  the  books  of  Scripture,  agrees 
with  that  of  the  Roman  Catholic  Church.  The  efforts  made  by  early 
Protestants  to  induce  the  Greek  Church  to  reject  that  inspired  portion  of 
Scripture,  called  by  the  Catholic  Church  deutero-canonical,  and,  by  Prot- 
estants, the  Apocrypha  (that  is,  hidden),  only  served  to  call  forth  repeat- 
edly from  the  Greeks  assembled  in  council  new  synodical  declarations 
that  those  books  are  inspired. 

So  long  as  the  Church  had  not  testified  with  her  authority  to  the 


58  THE  HOLY  BIBLE. 

divine  inspiration  of  certain  books,  some  of  the  fathers  may  have  he< 
!  about  the  inspiration  of  them,  and  reasonably  thought  that  sue 
books  could  not  be  quoted  to  establish  revealed  truth,  until  the  Church 
had  first  cleared  away  all  doubts,  by  inserting  them  in  the  canon,  and 
thus  established  the  inspiration  and  canonical  authority  of  those  books. 

Thi^  the  Church  did  in  the  celebrated  Council  of  Hippo  in  Africa,  in 
the  year  393,  attended  by  all  the  bishops  of  Africa,  at  which  also  the 
great  doctor  and  father  of  the  Church,  St.  Augustine,  was  present.* 

In  Statute  XXXVI.  of  this  council  (393)  it  was  decreed  t :  "That 
nothing  be  read  in  the  Church  under  the  name  of  Divine  Scripture,  ex- 
cept the  canonical  Scriptures,  and  the  canonical  Scriptures  are — 

Genesis.  Daniel. 

Exodus.  Tobias. 

Leviticus.  Judith. 

Numbers.  Esther. 

Deuteronomy.  Two  books  of  Esdra  (Ezra  and  Nehemiah). 

Josue.  Two  books  of  Machabees. 

Judges. 

^uth  (and  of  the  new  testament.) 

Four  books  of  Kingdoms.  Four  books  of  the  Gospel. 

Two  books  of  Paralipomenon.  One  book  of  the  Acts  of  the  Apostles. 

job.  Thirteen  letters  of  Paul  the  Apostle. 

TheTsalter  of  David.  One  letter  of  the  same  to  the  Hebrews. 

Five  books  of  Solomon.  Two  of  Peter  the  Apostle. 

The  books  of  the  Twelve  (Minor)  Prophets.  Three  of  John. 

Isaias.  One  of  the  Apostle  Jude. 

Jeremias.  One  of  James. 

Ezechiel.  One  book  of  the  Apocalypse  of  John." 

This  list  of  canonical  books  issued  by  this  great  council  agrees  in 
substance  with  the  list  of  divinely  inspired  books  held  by  Catholics  to 
the  present  day.  This  any  one  can  see  by  comparing  this  list  with  that 
prefixed  to  the  Catholic  English  Bible,  called  the  Douay  Bible,  and  with 
that  of  the  old  Latin  Vulgate,  or  any  other  Catholic  version  of  Holy  Scrip- 
ture, and  likewise  with  the  canon  of  Scripture  given  by  the  ecumenical 
councils  of  Florence  and  of  Trent. 

The  Council  of  Hippo  in  393,  and  the  Third  of  Carthage  in  397,  was  fol- 
lowed by  the  Sixth  Council  of  Carthage  in  419,  attended  by  two  hundred 
and  eighteen  bishops,  and  by  two  legates  sent  by  the  Roman  pontiff. 

*  Possidius  in  the  Life  of  St.  Augustine,  referring  to  this  Council  of  Hippo,  thus  writes  : — "  About  the 
same  time  Augustine,  when  yet  only  a  priest,  argued  (disputavit)  about  Faith  and  the  Creed  in  the  presence 
of  the  bishops  of  all  Africa  gathered  in  council,  being  desired  by  them  so  to  do."  And  this  he  did  with  such 
praise  and  admiration  of  all,  that  all  wished  him  a  bishop;  and  Valerius,  for  fear  of  losing  him  from  his 
diocese,  asked  and  obtained  that  he  should  be  installed  bishop  of  Hippo  in  his  stead,  though  he  was  yet 
alive.     This  was  done  in  the  year  394. 

t  See  Labbe,  Vol.  IV. 


THE  HOLY  BIBLE.  59 

The  list  or  canon  of  books  of  Scripture  decreed  in  the  29th  Decree  of 
this  council  agrees  with  the  list  given  by  the  two  previous  councils  just 
mentioned,  and  ends  with  these  words  :  "  Quia  a  Patribus  ita  accepimus 
in  Ecclesia  legendumT  *  (Because  we  have  received  from  the  fathers  that 
these  are  the  books  to  be  read  in  the  Church.) 

These  words  should  not  be  passed  unnoticed  by  those  who  allow 
themselves  to  be  led  astray  by  the  assertion  that  "  in  the  name  of  Holy 
Scripture  we  do  understand  those  books  of  whose  authority  there  was 
never  any  doubt  in  the  Church."  f  Let  such  persons  reflect  what  an  as- 
sumption it  is  to  suppose  that  they  themselves  are,  or  that  their  leaders  in 
the  sixteenth  century  were,  more  competent  to  judge  of  the  Tradition  of 
the  Church  of  the  first  four  centuries  than  the  Council  of  Hippo  and  the 
Third  of  Carthage,  both  held  in  the  fourth  century,  and  the  Sixth  Council 
of  Carthage  held  in  the  beginning  of  the  fifth  century;  and  better  judges 
than  all  the  bishops  of  Christendom  of  that  age;  for  the  above  list  of 
canonical  books  sanctioned  by  these  three  councils  was  thenceforward 
received  by  the  whole  of  Christendom. 

Before  the  decision  of  these  three  councils  was  given,  some  of  the 
fathers  doubted  the  divine  inspiration  of  the  Epistle  to  the  Hebrews,  and 
of  some  other  books  of  the  New  Testament.  Protestants,  however,  hold 
them  as  canonical.  For  respecting  these  books  they  justly  say  :  "  This 
dissent  of  some  of  the  fathers  moves  us  not.  This  dissent  of  a  few,  be- 
fore the  canon  of  Scripture  was  finally  settled,  should  not  be  taken  into 
account,  especially  after  the  adoption  of  these  books  as  divinely  inspired 
by  all  Christendom  in  the  end  of  the  fourth  century.  The  bishops  of 
that  time  were  in  a  better  position  to  judge  of  the  Tradition  of  the  Church 
about  these  books." 

This  observation  is  just.  Protestants,  however,  should  be  consistent, 
and  apply  the  same  reasoning  to  certain  books  of  the  Old  Testament 
known  by  them  under  the  name  of  Apocrypha.  Although  the  inspiration 
of  some  of  these  books  was  held  to  be  doubtful  by  a  few  of  the  fathers, 
previous  to  these  two  councils,  the  same  fathers  ceased  to  have  any 
doubt  upon  it  after  the  decision  of  these  councils ;  so  that,  whilst  some 
of  the  Apocrypha  have  been  considered  uninspired,  as  the  3rd  and  4th  of 
Esdras,  and  3rd  and  4th  of  Machabees,  some  other  of  these  books  have 
been  recognized  as  inspired,  and  are  called  by  Catholics  deutero-canon- 
ical.  These  have,  therefore,  the  very  same  sanction  and  authority  that 
all  the  books  of  the  New  Testament  have,  in  addition  to  the  long-stand- 
ing veneration  of  the  Jewish  Church  for  them. 

*See  the  Works  of  Leo  the  Great,  Vol.  III.,  p.  643  or  635;  see  also  Labbe,  Vol.  IV.,  p.  430,  edition  of 
Florence. 

fSee  article  VI.  of  the  Established  Church  of  England. 


60  THE  UNWRITTEN  WORD  OF  GOD. 

St.  Jerome  himself,  before  the  said  two  councils  of  Carthage,  seemed 
to  doubt  the  inspiration  of  the  books  of  the  Old  Testament  not  inserted 
in  the  Jewish  canon  ;  yet  afterwards,  when  the  declaration  made  by 
those  two  councils  came  to  his  knowledge,  he  ceased  to  doubt  with  re- 
gard to  those  apocryphal  books  which  were  by  them  declared  inspired, 
and  consequently  called,  no  more  apocryphal  but  deutero-canonical,  and 

!\  quoted  from  those  same  books  to  uphold  Catholic  doctrine. 

About  the  importance,  and,  indeed,  the  necessity  of  a  decision  of  the 
Catholic  Church  to  establish  the  inspiration,  canonicity,  and  authenticity 
of  Holy  Scripture,  the  saying  of  the  great  doctor  of  the  Church,  St.  Au- 
gustine, Bishop  of  Hippo,  is  well  known  :  "  For  my  part,  I  should  not  be- 
lieve the  gospel  [meaning  the  written  gospel],  were  I  not  moved  thereto 
by  the  authority  of  the  Catholic  Church."  (Ego  vero  evangelio  non  cred- 
erem  nisi  me  Catholica  Ecclesice  commoveret  auctoritas.^)  (Against  the 
Epistle  of  Manes,  called  Foundation,  chapter  v.) 


Chapter  bill. 


<EI)c  Unwritten  lltoib  of  (Bob,  calleir  bjj  0t.  ftkt  "tlje  toorb 
of  tlje  £ort>  tl)at  cnburetl)  forcuer." 

ESIDES  the  written  Word  of  God  Catholics  believe  also  the  unwrit- 
ten Word  of  God,  called  in  Holy  Scripture  The  Word  of  God 
spoken  (Acts  iv.  31)  ;  The  Word  of  Faith  preached  (Romans  x.  8); 
T/ie  Gospel  heard  and  preached  (Colossians  i.  23)  ;  The  Word  of 
God  received,  heard,  believed  (1  Thessalonians  ii.  13)  ;  the  Word  of  Christ 
heard.    (Romans  x.  17.) 

Whenever  in  the  New  Testament  the  Word  of  God  revealed  by  Christ, 
or  through  His  Apostles  is  spoken  of  before  it  was  committed  to  writing, 
it  always  refers  to  the  unwritten  Word  of  God. 

Even  after  the  Word  of  God  was  in  part  committed  to  writing,  some 
passages  evidently  refer  to  the  Word  of  God  unwritten;  as,  for  instance, 
where  St.  Peter  says  :  "But  the  word  of  the  Lord  endureth  for  ever,  and 
this  is  the  word  which  hath  been  preached  unto  you."  (r  Ep.  i.  25.)  There- 
fore, whenever  the  Word  of  God,  without  any  qualification,  is  mentioned 
in  Holy  Scripture,  it  should  not  be  taken  as  referring  exclusively  to  the 
written  Word,  for  it  generally  refers  both  to  the  written  and  unwritten 
Word  of  God. 

By  Tradition  we  do  not  mean  a  mere  report,  a  hearsay,  wanting  suf- 
ficient evidence  to  deserve  belief ;    or  a  local  tradition  started  by  man, 


THE  UNWRITTEN  WORD  OF  GOD.  61 

and  therefore  merely  human,  as  were  those  traditions  of  the  Pharisees 
condemned  by  our  Lord  ;  but  we  mean  a  Tradition  first  coming  from. 
God,  continually  taught,  recorded,  and  in  all  desirable  ways  kept  alive 
by  a  body  of  trustworthy  men  successively  chosen  in  a  divine,  or  divinely 
appointed  manner,  and  well  instructed,  and  who  are,  moreover,  protected 
by  God  as  a  body  from  teaching  what  is  wrong,  or  handing  down  un- 
faithfully to  others  the  doctrine  committed  to  them. 

St.  Paul  gives  us  an  idea  of  how  this  Tradition  should  proceed  when 
he  says:  "For  I  delivered  unto  you  first  of  all,  which  I  also  received." 
(i  Corinth,  xv.  3.)  And  again,  when  writing  to  St.  Timothy,  he  says  : 
"The  things  which  thou  hast  heard  of  me  by  many  witnesses,  the  same 
commend  to  faithful  men,  who  shall  be  fit  to  teach  others  also."  (2  St. 
Timothy  ii.  2.) 

Ho!y  Scripture  and  the  Tradition  just  described  are  both  the  Word 
of  God  :  the  first,  inspired  by  God  to  some  chosen  one,  who  wrote  it  out ; 
the  other,  taught  by  His  own  divine  lips  on  earth,  or  inspired  by  the  Holy 
Spirit  in  the  mind  of  one  man,  or  body  of  men,  to  be  continually  handed 
down  and  perpetuated  successively  under  His  divine  protection  to  their 
legitimate  successors  ;  neither  therefore  of  these  divine  Words  can  be  re- 
jected without  the  guilt  of  unbelief. 

St.  Ephrem  says  :  "Be  firmly  persuaded  of  this,  not  as  an  opinion  but 
as  a  truth,  that  whatsoever  has  been  transmitted,  whether  in  writing  only 
or  by  word  of  mouth,  is  directed  to  this  end,  that  we  may  have  life  and 
may  have  it  more  abundantly."  (Vol.  iii.  Serm.  lix.) 

St.  Basil  says  :  "  Of  the  dogmas  and  teachings  preserved  in  the  Church, 
we  have  some  from  the  doctrine  committed  to  writing,  and  some  we  have 
received  transmitted  to  us  in  a  secret  manner  from  the  Traditions  of  the 
Apostles  ;  both  these  have  the  same  force  in  forming  sound  doctrine,  and 
no  one  who  has  the  least  experience  of  ecclesiastical  laws  will  gainsay 
either  of  these.  For  should  we  attempt  to  reject,  as  not  having  great  au- 
thority, those  customs  that  are  unwritten,  we  should  be  betrayed  into  in- 
juring the  gospel  even  in  primary  matters,  or  rather  in  circumscribing  the 
gospel  into  a  mere  name."  (De  Spiritu  Sanct.,  Vol.  iii.  cxxvii.) 

This  divine  Tradition  is  not  liable  to  failure  either  from  human  fraud 
or  infirmity,  because  it  has  the  security  of  divine  guardianship,  that  is  to 
say,  because  those  whose  office  it  is  to  keep  alive  this  tradition,  are  divinely 
protected  from  teaching  what  is  false.  This  appears  from  that  passage  of 
Isaias,  which  even  Protestants  admit  refers  to  the  Church,  and  in  which 
God  says  :  "  This  is  my  covenant  with  them.  My  Spirit  that  is  in  thee, 
and  my  words  that  I  have  put  in  thy  mouth,  shall  not  depart  out  of  thy 
mouth,  nor  out  of  the  mouth  of  thy  seed,  nor  out  of  the  mouth  of  thy 
seed's  seed,  from  henceforth  and  for  ever."  (lix.  21.)     This  appears  also 


62  THE  UNWRITTEN  WORD  OF  GOD. 

from  those  passages  of  St.  Jofon,  where  it  is  recorded  that  Christ  said  : 
"And  I  will  ask  the  Father,  and  he  shall  give  you  another  Paraclete  [or 
Comforter]  that  he  may  abide  with  you  for  ever,  the  Spirit  of  truth. 
...  But  when  he,  the  Spirit  of  truth,  is  come,  he  will  teach  you  all 
truth."  (xiv.  16,  17;  and  xvi.  13.) 

I  lence  St.  Irenzeus  says:  "For  where  the  Church  is,  there  is  the  Spirit 
of  God,  and  where  the  Spirit  of  God  is,  there  is  the  Church  and  all  grace ; 
and  the  Spirit  of  Truth."     (Against  Heresies,  vol.  iii.  c.  xxiv.) 

The  necessity  of  believing  the  unwritten  living  Word  of  God  appears 
also  from  the  fact  that  the  fundamental  virtue  of  faith,  without  which  no 
adult  is  a  Christian,  is  an  assent  to  the  Word  of  God  preached  by  men 
sent  by  God,  and  charged  by  Him  to  preach  the  truths  revealed  to  them 
by  Him  who  is  infinite  knowledge,  greatness,  and  truth,  and  who  can 
neither  deceive  nor  be  deceived. 

Hence  St.  Paul  says  :  "  Faith  cometh  by  hearing"  (Romans  x.  17),  and 
therefore  by  the  Word  of  God  preached  by  the  Apostles,  or  by  their 
legitimate  successors  to  the  persons  who  hear  and  believe  it.  Hence  the 
same  Apostle  also  says  :  "  And  how  shall  they  hear  without  a  preacher? 
and  how  shall  they  preach  unless  they  be  sent?"  (Romans  x.  14,  15.) 
And  to  be  sent  by  legitimate,  divinely  established  authority,  is  to  be  sent 
by  God.     (See  Acts  xiii.  4.) 

So  long  as  there  are  nations  to  be  taught,  the  command  of  Christ  to 
His  Apostles  to  teach  "all  nations,"  indeed,  "every  creature,"  will  never 
cease  to  be  in  force  ;  and  divinely  authorized  teaching  will  never  cease  to 
be  the  Word  of  God.  Whether  this  Word  is  preached  without  being  com- 
mitted to  inspired  writing,  as  was  the  case  during  the  twelve  years  which 
elapsed  between  the  ascension  of  our  Lord  and  the  writing  of  the  first 
Gospel,  the  Gospel  of  St.  Matthew, — whether  preached  by  the  Apostles 
and  their  successors  during  the  progressive  formation  of  the  New  Testa- 
ment up  to  the  year  of  our  Lord  99,  when  the  Gospel  of  St.  John,  the  last  in- 
spired book  of  the  New  Testament,  was  written, — whether  preached  after  the 
death  of  St.  John  (101),  that  is,  in  the  second,  third,  and  fourth  centuries, 
when  only  very  few  possessed  all  the  books  of  the  Old  and  of  the  New 
Testament,  and  the  inspiration  of  some  of  them  was  uncertain  (for  the 
canon  or  authorized  list  of  the  inspired  books  of  the  Old  and  the  New 
Testaments  was  only  finally  settled  in  the  Council  of  Carthage  in  the  year 
397) — whether  preached  after  the  fourth  century  for  the  space  of  a  thou- 
sand years,  during  which  time  no  printed  Bible  existed,  but  only  Bibles 
written  by  hand,  which  consequently  were  very  voluminous,  costly,  and 
rare, — or  whether  preached  after  the  year  1450,  when  the  art  of  printing 
began  to  come  into  use,  and  printed  Bibles  could  be  obtained;  that  Word 
of  Christ,  I  say,  entrusted  by  Him  with  His  own  divine  lips,  or  by  inspira- 


THE  UNWRITTEN  WORD  OF  GOD.  63 


tion  to  the  Apostles,  and  by  the  Apostles  transmitted  in  a  divinely 
appointed  manner  to  the  whole  chain  of  their  legitimate  successors,  is 
always  the  Word  of  God,  firmly  to  be  believed  by  every  Christian. 

Hence  St.  Paul,  in  his  Second  Epistle  to  the  Thessalonians  (ii.  14), 
could  say :  "  Brethren,  stand  fast  and  hold  the  traditions  [that  is  to  say, 
the  entrusted  Word  of  God],  which  you  have  learnt  whether  by  word  [that 
is,  by  my  preaching]  or  by  our  epistle "  [that  is,  by  my  inspired  writ- 
ings]. 

When  Jesus  Christ  said  to  the  Apostles  :  "  He  that  heareth  you,  heareth 
me"  (St.  Luke  x.  16),  He  did  not  limit  this  duty  of  hearing  the  Apostles 
even  as  Himself  to  the  time  when  the  inspired  writings  of  the  New  Testa- 
ment did  not  exist,  but  extended  it  to  subsequent  times ;  and  the  duty  of 
preaching  applies  not  only  to  the  twelve  Apostles,  but  also  to  their  legiti- 
mate successors,  for  through  their  successors  alone  were  the  Apostles  to 
teach  all  nations,  and  their  apostolic  office  was  to  last  until  the  end  of  the 
world.  This  we  see  from  the  following  words  of  Christ  to  the  Apostles : 
"  Go  ye  into  the  whole  world  and  preach  the  gospel  to  every  creature." 
(St.  Mark  xvi.  15.)  "Going  therefore  teach  ye  all  nations  .  .  .  teaching 
them  to  observe  all  things  whatsoever  I  have  commanded  you,  and  be- 
hold I  am  with  you  all  days,  even  to  the  consummation  of  the  world." 
(St.  Matthew  xxviii.  19,  20.)  And  no  one  is  exempted  from  the  duty  of 
believing  their  teaching,  for  Christ  subjoined  :  "  He  that  believeth  not, 
shall  be  condemned."     (St.  Mark  xvi.  16.) 

Hence  any  legitimate  bishop  upholding  the  Tradition  of  the  Church 
could  say  what  St.  John  the  Evangelist  said  in  his  old  age,  when  nearly 
all  the  books  of  the  New  Testament  were  written  :  "  We  are  of  God.  He 
that  knoweth  God,  heareth  us.  He  that  is  not  of  God  heareth  us  not. 
By  this  we  know  the  spirit  of  truth  and  the  spirit  of  error."  (1  St.  John 
iv.  6.) 

And  St.  Irenaeus  could  say,  concerning  the  heretics  of  his  time :  "We 
challenge  them  to  that  Tradition  which  is  from  the  Apostles,  which  is 
preserved  in  the  churches  through  the  succession  of  the  presbyters." 
(Against  Heresies,  book  iii.  chap,  ii.)  And  Origen  said:  "We  are  not 
...  to  believe  otherwise  than  as  the  churches  of  God  have  by  succession 
transmitted  to  us."     (Commentary  on  St.  Matthew,  Book  iii.) 

St.  Chrysostom  gave  out  as  an  axiom  :  "  It  is  a  tradition  [of  the  Church], 
seek  nothing  further."  (Commentary  on  the  passage,  2  Thessalonians  ii. 
14,  book  xi.  homily  4.) 

To  suppose  that  Tradition  has  lost  its  authority  from  having  been  (in 
part)  committed  to  writing,  would  be  as  unreasonable  as  to  say  that  the 
natural  law  was  made  void  from  the  moment  that  the  Ten  Command- 
ments were  laid  down  in  writing  on  Mount  Sinai. 


64  THE  UNWRITTEN  WORD  OF  GOD. 

Some  might  ask  :  Which  of  these  two  divine  Words  is  the  more  use- 
fa]  to  us  ? 

This  question  may  be  considered  as  answered  by  the  fathers  already 
quoted.  I  will,  therefore,  make  only  one  more  citation.  The  holy  bishop 
of  Hierapolis  (Papias),  the  hearer  of  St.  John  and  friend  of  St.  Polycarpi 
referring  to  Tradition,  says  :  "  If  any  one  came  to  me  who  had  accompa- 
nied the  elders,  I  questioned  him  concerning  their  words,  what  Andrew 
and  Peter  said ;  for  I  did  not  think  that  what  is  in  the  books  would  aid 
me  as  much  as  what  comes  from  the  living  and  abiding  voice."  (Eusebius, 
I),  iii.,  p.  39.) 

I  will  here  make  a  supposition  which  may  perhaps  enable  the  inquirer 
to  see  better  the  import  of  this  answer. 

Suppose  two  rivers  run  side  by  side,  both  abounding  with  precious 
stones,  which  persons  standing  on  the  banks  of  either  river  were  most 
anxious  to  obtain  and  know  the  name  and  value  of,  that  knowledge  being 
of  vital  interest  to  them.  On  one  of  the  rivers  floats  a  noble  ship,  having  on 
board  trustworthy  men,  able  and  willing  to  impart  this  knowledge  to  these 
people.  On  the  other  river,  however,  we  will  suppose  to  be  no  such  vessel, 
no  such  guide.  The  people  who  stand  on  the  shores  of  this  second  river, 
who  refuse  to  have  recourse  to  the  well-informed  guides  that  are  on  the 
ship  on  the  other  river,  and  who  in  the  valuation  of  the  precious  stones 
which  they  may  find,  only  trust  themselves,  would  be  liable  to  make 
great  mistakes  in  valuing  each  stone,  and  would  have  widely  different 
opinions  among  themselves  about  them. 

If  some  of  those  self-guided  men  should  happen  to  set  a  right  value 
on  any  of  the  jewels,  it  would  only  be  by  chance  ;  no  one  of  them  could 
feel  sure  of  not  being  mistaken  about  it,  whilst  those  who  sought  the 
experienced  men  on  board  the  ship  could  easily  learn  with  certainty  the 
right  value  of  each  of  the  jewels  found  in  both  rivers. 

Like  two  sacred  rivers  flowing  from  Paradise,  the  Holy  Bible  and 
divine  Tradition  both  contain  the  Word  of  God;  both  are  full  of  the 
precious  jewels  of  revealed  truths. 

Though  these  two  divine  streams  are  in  themselves,  on  account  of 
their  divine  origin,  of  equal  sacredness,  and  are  both  full  of  revealed 
truths,  still,  of  the  two,  Tradition  is  to  us  more  clear  and  safe.    And  why  ? 

1  st,  Because  Tradition  can  testify  in  its  own  behalf  through  the 
many  authorized  witnesses  who  carry  this  Tradition  in  themselves, 
whilst  Holy  Scripture  cannot  make  good  its  authority  without  referring 
to  Tradition  to  testify  to  its  inspiration  and  preservation. 

2d,  Because  a  word  may  have  two  or  more  different  meanings, 
and  an  expression  may  be  true  in  one  of  these  meanings  and  not  in 
another.     Again,  as  an  expression  may  be  true,  for  example,  if  taken 


THE  UNWRITTEN  WORD  OF  GOD.  65 

figuratively,  and  not  true  if  taken  literally;  true  if  applied  to  some  par- 
ticular person,  and  not  true  if  applied  to  all ;  true  if  taken  in  its  plain 
sense,  and  not  true  if  taken  in  a  strained  or  fanciful  sense  ;  true  if  taken 
in  a  sense  that  does  not  exclude  other  things,  and  not  true  if  taken  in  an 
exclusive  sense  ;  true  if  taken  to  act  through  the  medium  of  other  things, 
and  not  true  if  taken  to  act  without  a  medium  ;  true  if  taken  to  mean  a 
counsel,  and  not  true  if  regarded  as  a  precept  ;  true  if  taken  permis- 
sively,  and  not  true  if  regarded  as  the  active  cause  of  a  thing  ;  the  Bible, 
which  is  a  mere  letter  needing  an  interpreter,  cannot  by  itself  set  the 
mistaken  interpreter  right. 

But  Tradition  being  a  living  word  because  carried  in  the  mind  and 
on  the  lips  of  divinely  appointed  living  teachers,  can  say  with  regard  to 
each  of  its  own  expressions,  and  also  as  to  the  expressions  in  Holy  Writ 
itself,  in  what  sense  exactly  those  expressions  are  true,  and  in  what  sense 
they  are  not  true  ;  and,  if  wrongly  interpreted  by  any  one,  Tradition  can 
set  that  person  right,  and  explain  the  true  meaning  of  it ;  and  all  this  it 
can  do  with  an  authority  which,  by  a  privilege  granted  to  her  by  Christ, 
is  infallible,  and,  owing  to  the  unfailing  promised  assistance  of  the  Holy 
Spirit  dwelling  in  the  Church,  is  divine. 

The  ark  of  old,  when  in  the  hands  of  the  sacerdotal  and  Levitical 
order,  and  carried  or  preserved  by  them  in  the  midst  of  the  chosen  peo- 
ple of  God,  was  a  source  of  blessings.  If  carried  off  to  another  nation, 
and  kept  in  the  hands  of  unauthorized  or  self-authorized  persons,  it  was 
to  them  a  source  of  scourges.     (1  Kings  vi.) 

So  likewise  the  Holy  Scripture,  when  separated  from  Tradition, 
which  is  its  support  and  lawful  expounder,  and  thrown  into  the  hands  of 
unauthorized  interpreters,  instead  of  being  a  source  of  blessing,  becomes 
a  cause  of  endless  contention  and  division,  an  occasion  of  doubt,  fanati- 
cism, and  ceaseless  wrangling,  as  sad  experience  proves. 

Tradition,  without  Holy  Scripture,  Old  or  New,  sufficed  for  many 
years,  and  could  still  suffice.  But  Holy  Scripture  has  never  sufficed  by 
itself;  it.  always  stood  in  need  of  divine  Tradition:  for  it  is  only  by  this 
divine  Tradition  that  we  learn  that  Holy  Scripture  is  an  inspired  book. 
It  is  only  Tradition  that  can  give  with  authority  and  certainty  the  right 
meaning  of  Holy  Scripture.  Without  Tradition  the  Holy  Scripture  may 
be  made  to  speak  in  many  discordant  ways,  thus  destroying  its  author- 
ity altogether. 

To  use  an  illustration  :  A  court  of  a  never-interrupted  body  of  judges 
might,  by  the  help  of  a  living,  well-known,  and  well-established  tradi- 
tion of  orally  enacted  laws,  suffice  for  the  guidance  and  welfare  of  a 
people  ;  but  no  code  of  written  laws  could  suffice  without  a  court  to 
testify    to   the   genuine    nature   of   them,  to  their  being  still    in  vigor, 


66  THE  INTERPRETA TION  OF  HOLY  SCRIPTURE. 

and  to  give  with  authority  the  right  meaning  of  them  in  all  cases  <>( 
dispute. 

St.  Irenaeus  testifies  that  in  his  time  many  nations  had  salvation  writ- 
ten in  their  own  hearts  without  paper  and  ink,  and  were  diligently 
guarding  the  ancient  Tradition.  (Book  iii.  chap,  iv.) 
\  After  Tradition  had  been  in  full  and  successful  operation  for  several 
years,  God  added  the  written  Word,  but  it  was  not  for  the  purpose  of 
superseding  Tradition,  a  thing  which  neither  our  Lord  nor  His  Apostles 
ever  said  ;  but  it  was  rather  to  strengthen  Tradition  itself ;  for  in  this 
very  written  Word  He  left  recorded  repeatedly  and  forcibly,  as  we  have 
already  seen,  that  Tradition  or  the  successive  oral  teaching  of  the  body 
of  teachers  instituted  and  empowered  by  Himself  for  that  purpose,  was 
to  have  its  full  authority  and  vigor  whilst  there  existed  a  nation,  or  even 
one  creature  to  be  taught  the  gospel ;  that  is,  until  the  end  of  the  world. 

Hence  the  ancient  and  successive  fathers  of  the  Church  always 
recognized  the  necessity  of  appealing  to  Tradition,  the  unwritten 
Word  of  God,  in  order  to  confute  heresies,  to  settle  controversies  about 
religion,  and  to  establish  with  authority  and  certainty  what,  according 
to  the  revelation  of  God,  we  ought  to  believe  and  to  do  in  order  to  be 
saved. 

The  fathers  of  the  Church  plainly  expressed  their  belief  that  the 
Written  Word  of  God  by  itself,  without  the  help  of  Tradition,  would 
always  leave  disputes  unsettled,  points  of  belief  and  morals  undeter- 
mined, and  true  religion  a  problem  unsolved. 


Chapter  IX. 

Sl)c  interpretation  anb  ttje  Heading  of  §olj)  0criphtre. 

'HE  Holy  Scriptures  are  the  Word  of  God.     This  I  will  assume  as 
admitted  by  Protestants  generally.     But  it  is  clear  that  if  the 
Scriptures  are  wrongiy  interpreted,  they    become  the  word   of 
man.     For,  as  the  Protestant  Bishop  Walton  says :  "  The  Word, . 
of  God  does  not  consist  in  mere  letters,  whether  written  or  printed,  bu|  I 
in  the  true  sense  of  it."  *     This  is  what  St.  Jerome  had  said  ages  before*-* 
"Let  us  be  persuaded  that  the  gospel  consists  not  in  the  words  but  in 
the  sense.     A  wrong  explanation  turns  the  Word  of  God  into  the  word 
of  man,  and,  what  is  worse,  into  the  word  of  the  devil ;   for  the  devil 

*  Prolegomena  (or  Preface)  of  his  Polyglot,  chap.  v. 


THE  INTERPRETA  TION  OF  HOL  Y  SCRIPTURE.  67 

himself  could  quote  the  text  of  Scripture ; "  *   and  he  did  so  when  he 
tempted  our  Lord  in  the  desert.     (St.  Matt.  iv.  6.) 

Protestants  should  consider  well  this  point,  especially  those  who  so 
confidently  and  plausibly  boast  that  they  stand  by  the  Bible  alone,  and 
imagine  that  to  stand  by  the  Bible  alone  means  that  they  rely  not  upon 
human  authority,  but  upon  the  Word  of  God. 

Certainly  nothing  can  be  better  than  to  stand  by  the  Word  of  God, 
but  whether  what  they  call  standing  by  the  Bible  alone  be  to  stand  by 
the  Word  of  God,  we  shall  see. 

Let  us  observe,  1st,  that  the  Bible,  though  divinely  inspired,  is  but  a 
written  document,  and  a  written  document  often  so  obscure,  that  St.  Au- 
gustine, though  so  great  a  scholar,  and  a  doctor  of  the  Church,  confessed 
that  there  were  more  things  in  the  Bible  he  did  not  understand  than  those 
he  did. 

Let  us  consider,  2d,  that  the  Bible,  because  a  written  document, 
would  remain  always  silent  unless  interpreted,  that  is,  unless  some  mean- 
ing is  affixed  to  the  words,  by  some  one.  It  is  clear  that  the  Bible  can- 
not speak  and  interpret  itself, — you  must  take  the  Book  in  your  hand, 
open  it,  read  it,  compare  passages,  and  attach  a  certain  meaning  to  those 
words  which  fall  under  your  eyes. 

Therefore,  when  a  Protestant  says  :  "  I  stand  by  the  Bible  alone,"  he 
does  not  mean  that  he  stands  by  the  Bible  uninterpreted,  for  in  such  case 
the  Bible  is  mute.  He  does  not  mean  that  he  stands  by  the  Bible  as  in- 
terpreted by  the  Church,  for  that  would  not  be  the  Protestant  but  the 
Catholic  principle.  Nor  does  he  mean  that  he  stands  by  the  Bible  as  in- 
terpreted by  somebody  else  ;  as  that  would  be,  according  to  his  notion,  to 
give  up  his  right  of  private  interpretation.  But  he  means  that  he  stands 
by  the  Bible  alone  as  interpreted  by  himself,  and  that  the  sense  in  which 
he  himself  understands  it  is  the  Word  of  God. 

And  therefore  a  person  who  is  guided  by  this  principle  comes  to  say 
this  :  "  The  Bible,  interpreted  by  the  fathers,  may  or  may  not  be  the 
Word  of  God  ;  the  Bible  interpreted  by  the  Church  may  or  may  not  be 
the  Word  of  God  ;  the  Bible  interpreted  by  any  one  besides  myself  may 
or  may  not  be  the  Word  of  God  ;  but  the  Bible  interpreted  by  me,  that  is 
indeed  the  Word  of  God,  my  only  teacher,  my  guide,  my  infallible 
authority." 

To  a  Catholic  who  would  rejoin  :  "  What,  my  friend,  if  you  were  to 
understand  some  passage  of  Scripture  in  a  wrong  sense  ? "  The  person 
who  would  still  stick  to  that  principle  would  have  to  reply  :  "  That  would 
be  a  great  pity,  but  still,  not  acknowledging  any  other  authority  but  my 

*In  his  comments  on  the  Epistle  to  the  Galatians,  speaking  against  the  Luciferians. 


THE  INTERPRETATION  OF  HOLY  SCRIPTURE. 

own  private  judgment,  I  have  a  right  to  look  upon  that  interpretation 
mine  as  the  Word  of  God." 

And  if  a  Catholic  were  to  add :  "  Is  it  not  reasonable  to  suppose  th; 
the  interpretation  of  the  Bible  by  the  whole  body  of  bishops  of  the  Catl 
olic  Church,  though  disagreeing  with  your  private  interpretation,  shoul< 
be  the  right  one,  and  therefore  more  likely  the  word  of  God  :  "  the  Prot 

m  would  be  reduced  to  answer:  "  I  do  not  agree,  because  that  intei 
pretation  would  not  be  mi**"  "  If  you  argue  so,"  the  Catholic  may  justly 
reply,  "  I  must  say  that  with  you,  my  friend,  the  me  and  the  mine  stanc 
for  all  argument." 

Let  him  who  has  eyes  see  what  spirit  is  at  the  root  of  this  boaste< 
saying,  and  how  shallow  is  the  principle  of  standing  by  the  Bible  alone. 

The  Bible  in  the  original  language,  or  when  truthfully  translated, 
indeed  in  itself  the  Word  of  God,  and  infallible  ;  but  the  Bible  is  not  the 
Word  of  God,  nor  infallible,  with  regard  to  us,  unless  rightly  interpreted, 
that  is,  interpreted  with  authority,  certainty,  and  infallibility.  For  if  the 
interpretation  be  wrong,  the  Bible  ceases  to  be,  with  regard  to  the  reader 
the  Word  of  God  ;  and  if  the  interpretation  be  unauthorized,  doubtful 
fallible,  the  Bible  becomes,  with  regard  to  'the  reader,  unbinding,  doubt 
ful,  fallible. 

In  the  gospel,  however,  we  are  commanded,  under  pain  of  condemn; 
tion,  to  believe  ;  that  is,  to  hold  without  a  doubt  as  true  what  is  taught 
as  divinely  revealed,  therefore  there  must  be  somewhere  the  rightful  in- 
terpreter, and  the  right  interpretation. 

Again,  the  gospels  and  the  epistles  contain  severe  censures  on  the 
sin  of  schism  and  heresy.  It  is  clear  that  all  schism  and  all  heresy  must 
be  essentially  in  opposition  to  truth  ;  we  must  therefore  necessarily  know 
with  certainty  what  is  true,  before  we  can  know  what  is  opposed  to  the 
truth  :  but  by  private  interpretation,  an  undoubted  belief  or  infallible 
knowledge  of  revealed  truth  is  impossible,  therefore  no  schism  or  heresy 
could  be  condemned  contrary  to  Scripture  and  to  all  antiquity.. 

The  words  of  Christ  to  the  Pharisees,  "  Search  the  Scriptures,  for  you 
think  in  them  to  have  life  everlasting  ;  and  the  same  are  they  that  give 
testimony  of  me  "  (St.  John  v.  39),  cannot  be  taken  as  the  sole  means  of 
salvation  recommended,  much  less  recommended  to  all,  as  to  those  who 
cannot  read,  or  who  cannot  possess  a  Bible  ;  much  less  still  as  a  necessary 
means  of  salvation. 

Nor  can  it  be  taken  as  though  Christ  thereby  recommended  private  in 
disregard  of  authoritative  interpretation  of  Scripture  ;  1st,  because  that  is 
not  stated  nor  implied  in  that  passage;  2d,  because  He  Himself,  in 
that  very  place,  interprets  authoritatively  the  Scriptures,  by  saying  : 
"  They  testify  of  me ; "   3d,  because  in  fact  the  Pharisees  showed  that 


THE  INTERPRE TA  TION  OF  HOL  Y  SCRIPTURE.  69 

their  private  interpretation  wrongly  led  them  to  look  upon  Christ  as  a 
breaker  of  the  Sabbath  (St.  John  v.  18),  and  consequently  to  reject  Him 
as  the  Saviour ;  4th,  because  from  what  our  Saviour  then  said,  it  can- 
not be  gathered  that  the  Pharisees  thought  that  life  was  to  be  had  from 
Scripture  privately  interpreted,  to  the  exclusion  of  authoritative  interpre- 
tation ;  thus  a  person  may  piously  read  and  interpret  Scripture  privately 
for  his  own  learning  and  edification,  and  yet  respect,  accept,  and  prefer 
authoritative  interpretation  to  his  own,  at  least  in  those  cases  in  which  it 
can  be  had. 

Thus,  Catholics  do  think  to  have  life  in  Holy  Scriptures,  but  do  not 
thereby  exclude  authoritative  interpretation,  but  on  the  contrary  take  it 
for  their  guide. 

But  let  us,  for  argument's  sake,  suppose  that  the  Pharisees  went  by 
private  interpretation  of  Scripture.  Even  in  this  supposition  »it  would  not 
follow  that  Jesus  Christ,  by  that  saying,  meant  to  approve  their  conduct ; 
for  also  Catholics  do  often  say  to  Protestants  who  go  by  private  inter- 
pretation :  "  Search  the  Scriptures,  for  you  will  find  that  they  bear  testi- 
mony to  the  divinity  of  Jesus,  to  the  institution  of  the  seven  sacraments, 
to  the  unfailing  authority  of  the  Catholic  Church;"  and  no  one  ever 
dreamt  to  affirm  that  by  so  saying  Catholics  mean  to  approve  the 
Protestant  principle  of  private  interpretation. 

Again,  if  that  passage  and  the  other  in  praise  of  the  Bereans  (Acts 
xvii.  1 1)  were  to  be  taken  in  the  Protestant  sense  to  establish  the  principle 
of  private  interpretation,  two  consequences,  quite  inadmissible,  would 
follow,  namely:  1st,  that  if  the  Pharisees  or  the  Bereans  had  found  by 
their  private  interpretation  that  the  Old  Testament  (which  was  the  only 
part  of  the  written  Word  they  had  then)  did  not  bear  testimony  to  Christ, 
or  that  it  bore  testimony  against  Him,  as  many  did  imagine,  they  would 
have  been  justified  in  disbelieving  Jesus  Christ ;  2d,  that  not  believing 
in  Christ  until  moved  by  private  interpretation  of  Scripture  was  better 
than  simply  believing  in  Christ  on  the  word  of  Christ,  or  of  His  Church, 
without  consulting  the  Scriptures,  as  the  Apostles  and  thousands  of  Jew- 
ish and  pagan  converts  did. 

To  avoid  these  two  inadmissible  consequences,  it  remains  that  the 
above  cited  and  similar  passages  must  be  understood  in  the  Catholic 
sense  just  mentioned. 

To  the  Apostles  our  Lord  gave  the  charge  to  "  teach  all  nations,"  and 
the  faithful  were  commanded  to  hear  and  believe  them.  (St.  Mark  xvi. 
16.)  This  commission  was  accompanied  by  a  promise  that  He  would  be 
with  them  in  this  office  of  teaching  to  the  end  of  time.  (St.  Matt,  xxviii. 
19,  20.)  From  these  expressions  it  is  clear  that  their  lawful  successors 
were  also  included  in  the  commission  and  promise  given  to  the  Apostles, 


?o  THE  INTERPRETA  TION  OF  HOL Y  SCRIPTURE. 

It  follows  then  that  the  authoritative  interpretation  of  Scripture  made  b] 
the  lawful  successors  of  the  Apostles  is  the  true  one,  and  truly  the  Won 
of  God  ;  a  contradictory  interpretation  must  therefore  of  necessity 
false,  and  is  not  the  Word  of  God  ;  because  a  thing  under  the  same  aspe( 
cannot  be  true  and  untrue  at  the  same  time,  for  truth  in  all  things  is  01 
and  the  contradiction  of  it  is  error. 

Hence  St.  Peter  condemns  private  interpretation  of  Scripture,  sayinj 
"  No  prophecy  [or  explanation]  of  Scripture  is  made  by  private  interpre 
tation."    (2  St.  Peter  i.  20.)*    Those  who  refuse  to  hear  and  to  follow  the 
legitimate  interpretation,  and  the  faith  of  the  Church,  often,  instead  of  the 
Word  of  God,  that  is,  what  God  really  meant  in  Holy  Scripture,  have  only 
their  own  inventions  and  errors,  and  these  they  mistake  for  the  Word  of  God. 

These  persons  consequently  fall  into  a  maze  of  perplexities,  and  often 
change  their  interpretation.  They  are,  as  St.  Paul  expresses  it:  ''tossed 
to  and  fro,  and  carried  about  with  every  wind  of  doctrine."  (Ephesians  iv. 
14.)  St.  Peter  warns  us  of  this  danger,  when,  referring  especially  to  St. 
Paul's  epistles,  he  says  :  "  In  which  are  certain  things  hard  to  be  under- 
stood, which  the  unlearned  and  unstable  wrest,  as  they  do  also  the  other 
Scriptures,  to  their  own  destruction."  (2  St.  Peter  iii.  16.) 

Hence  it  appears  how  rash  and  dangerous  is  the  principle  of  private 
interpretation,  which  emboldens  every  individual  to  prefer  his  own  private 
view  of  any  passage  of  Scripture  to  the  solemn  interpretation  and  deci- 
sion of  the  whole  body  of  Catholic  bishops  of  past  and  present  time  united 
to  the  see  of  Peter.  Persons  actuated  by  such  pride  cannot  expect  to  be 
led  by  God  unto  truth. 

Objectors  say  that  to  submit  to  the  teaching  of  the  Church  is  to  give 
up  our  reason.  But  if  it  could  not  be  called  a  surrender  of  reason  for  the 
early  Christians  to  submit  to  the  teaching  of  the  Apostles,  because  it  was 
a  submission  to  the  messengers  of  Christ,  to  the  witnesses  and  authorized 
expounders  of  revelation  as  long  as  the  Apostles  lived,  surely  it  cannot 
be  considered  a  surrender  of  reason,  but  a  high  exercise  of  reason  and  a 
most  reasonable  act  for  other  Christians  to  conform  themselves  to  the 
teaching  of  the  Catholic  Church,  that  is,  to  the  body  of  the  Catholic 
bishops  with  the  Roman  pontiff  at  their  head,  who  are  the  lawful  mes- 
sengers of  God,  the  legitimate  successors  of  the  Apostles,  the  witnesses 
and  authorized  expounders  of  revelation  ;  for  they,  in  an  uninterrupted 
succession,  keep  up  that  apostolic  office,  which,  according  to  Christ's  dec- 
laration, and  through  the  promised  special  assistance  of  the  Holy  Spirit,, 
was  to  last  to  the  end  of  time. 

Not  a  few  Protestants  think  themselves  authorized  by  St.  Paul  to  fol- 
low their  private  interpretation  of  Scripture  by  those  words,    "  Prove  all 

*  See  footnote  on  this  passage  in  Catholic  (Douay)  Bible. 


THE  INTERPRETA  TION  OF  HOL  Y  SCRIPTURE.  7 1 

things,"  which  occur  in  the  First  Epistle  to  the  Thessalonians,  chap.  v.  21. 
1st,  It  is  hard  to  have  to  include  in  the  words  "all  things"  the  Holy  Scrip- 
ture, as  there  is  no  allusion  to  it  in  that  chapter  ;  and,  if  admitted,  it  would 
prove  too  much  :  namely,  not  only  the  sense  of  a  certain  text,  but  whether 
the  text  "prove  all  things"  is  itself  to  be  admitted  or  not.  2d,  It  would 
be  absurd  to  suppose,  that  that  direction  was  authorizing  each  Thessalo- 
nian  in  particular  to  follow  his  own  private  interpretation  of  Scripture  ;  for, 
in  that  case,  the  dissensions,  instead  of  decreasing,  would  have  been  in- 
creased, and  the  whole  congregation  turned  into  a  little  Babel.  It  is  plain 
that  that  direction  was  given  to  the  whole  congregation  as  a  body  with 
their  pastors,  to  whom  in  that  very  letter  the  lay  people  were  recommended 
to  pay  deference  (verse  12),  were  the  principal  part  of  it.  Surely  if  the 
whole  congregation  of  a  town  agrees  with  their  legitimate  pastors  about 
admitting  or  not  admitting  a  certain  doctrine,  and  they  both  follow  the 
Tradition,  that  is;  the  doctrine  of  the  Apostles  kept  alive  among  them,  as 
recommended  to  them  by  St.  Paul  himself  (2Thess.  ii.  15),  they  would  be 
sure  to  go  right ;  but  that  would  not  be  by  the  Protestant  but  by  the 
Catholic  system  of  interpretation. 

Objectors  also  say  that  every  one  has  the  assistance  of  the  Holy  Spirit 
to  interpret  the  Bible  rightly.  But  if  this  were  so,  people  would  agree 
and  would  not  contradict  each  other  in  their  interpretation  of  Scripture  ; 
for  no  passage  of  the  inspired  Word  of  God,  in  its  right  meaning,  can 
really  contradict  another  passage  in  matters  of  faith,  of  morals,  and  of  fact. 

But  numerous  Protestant  denominations  often  differ  one  from  another 
and  often  contradict  each  other  in  vital  points,  and  each  assumes  to  prove 
his  particular  doctrine  from  Holy  Scripture.  I  say  vital,  for,  on  account 
of  these  very  points,  they  have  thought  themselves  in  duty  bound  to  sep- 
arate from  some  other  community.  This  plainly  shows  that  they  are  not 
inspired  by  the  Holy  Spirit,  who  being  the  spirit  of  unity  and  truth,  can- 
not create  discord,  teach  error,  cannot  suggest  a  false  meaning,  and  cannot 
contradict  Himself. 

This  principle  of  private  interpretation  of  Holy  Scripture,  during  the 
three  centuries  since  Luther's  time,  has  given  rise  to  hundreds  of  sects 
among  Protestants,  and  this  in  spite  of  the  efforts  of  several  of  the  civil 
governments  to  prevent  such  subdivisions.  Had  this  principle  been 
adopted  in  the  beginning  of  Christianity,  and  gone  on  working  through- 
out the  Christian  world  for  eighteen  centuries  unrestrained  by  the  civil 
power,  the  sects  would  probably  by  this  time  have  enormously  increased.* 

*  According  to  a  return  of  the  English  registrar-general  on  the  ist  October,  1882,  the  number  of  Prot- 
estant sects  having  places  registered  for  the  performance  of  religious  worship  in  England  and  Wales  exceeds 
1S0,  and  in  Ireland,  where  Protestants,  as  compared  with  Catholics,  are  few,  there  are  nearly  150.  In  the 
United  States  of  America  Protestant  denominations  are  also  numerous.  (See  Part  III.  No.  17.)  Cardinal 
Hosius  enumerated  270  different  sects  of  Protestants  in  the  sixteenth  century  as  then  existing. 


72  THE  INTERPRET  A  TION  OF  HOLY  SCRIPTURE. 

The  Bible  without  an  authorized,  that  is,  divinely  given,  interprets 
could  not  condemn  any  heresy,  nor  could  any  of  the  Christian  sects  ad- 
judge any  individual  or  any  other  sect  as  guilty  of  heresy,  without  abdi- 
cating its  own  principle  of  private  interpretation  for  all.  Even  Tertullian, 
a  father  of  the  second  century,  could  say  :  "  Wherefore  the  Scriptures  can- 
not be  the  test  [speaking  of  controversy]  nor  can  they  decide  the  conflict 
since,  with  regard  to  them,  the  victory  must  remain  in  suspense."  (Tertul. 
Book  on  Prescription,  chapter  xix.)  In  all  centuries  those  persons  who 
maintained  and  taught  their  own  private  interpretation  in  opposition  to 
that  of  the  Church,  have  been  regarded  by  all  the  fathers,  saints,  and  doc- 
tors of  the  Church  as  heretics,  and  were  condemned  as  such  by  the 
Church* 

Catholics  do  well  to  read  and  study  the  Holy  Scriptures  for  their 

greater  instruction  and  edification,  but  always  in  a  spirit  of  submission  to 

the  Catholic  Church,  so  as  never  to  prefer  their  own  private  view  to  the 

n  interpretation  and  teaching  of  "  the  Church  of  the  living  God,  the 

pillar  and  ground  of  the  truth."  (i  St.  Timothy  iii.  15.) 

Before  Luther's  innovations  the  Catholic  Church  did  not  forbid  the 
Scriptures  in  the  vulgar  tongue  to  the  laity,  except  in  France  in  the  twelfth 
and  thirteenth  centuries.  It  was  the  unheard-of  system  of  private  interpreta- 
tion, brought  in  by  the  reformers  in  disparagement  of  that  of  the  Church, 
and  so,  liable  to  abuse,  that  caused  her  to  put,  in  general,  some  restrictions 
to  private  reading. 

The  approved  Catholic  versions  of  the  Holy  Scriptures  in  English  or 
any  other  tongue,  with  notes,  although  not  indiscriminately  circulated,  is 
not  withheld  from  the  faithful ;  and  the  reverent  reading  of  it  is  encour- 
aged by  the  Church.  It  is  well  known  that  new  and  cheap  editions  of 
fcloly  Scripture  are  frequently  issued,  both  in  the  United  Kingdom  and 
abroad,  by  Catholic  booksellers  with  the  approval  of  the  bishops.  To  most 
editions  is  prefixed  a  letter  of  Pope  Pius  VI.  in  the  year  1778,  to  the 
Most  Rev.  Antony  Martini  of  Turin,  archbishop  of  Florence,  in  which  his 
Holiness  praises  him  for  opportunely  "  publishing  the  Sacred  Writings  in 
the  language  of  his  country  suitable  to  every  one's  capacity,"  and  en- 
courages the  pious  reading  and  studying  of  Holy  Scripture  by  the 
faithful. 

The  pious  reading  of  Holy  Scripture  will  not  induce  Catholics  to  be- 
come Protestants,  but  rather  lead  sincere,  dispassionate  Protestants  to 
become  Catholics,  as  has  often  been  the  case.  Listen  to  what  a  distin- 
guished convert  says  of  himself  on  this  subject : 

*  "  They  who  solicitously  seek  for  truth,  ready  to  own  their  error  as  soon  as  the  truth  is  discovered, 
are  by  no  means  to  be  numbered  among  heretics,"  says  St.  Augustine.  (Epistle  43  to  Donat.)  This  is  also 
the  opinion  of  all  Catholic  theologians.     Such  persons  are  material,  not  formal,  heretics. 


INFALLIBILITY  OF  THE  CHURCH  AND  POPE.  73 

"The  first  remote  cause  of  my  conversion  I  have  always  considered 
to  be  the  delight  which  I  have  taken  from  my  youth  up  in  the  study  of 
Holy  Scripture. 

"  As  a  boy  at  school  I  read  and  re-read  it,  and  learned  much  by  heart  ; 
and  as  a  clergyman  of  the  Church  of  England,  I  read  aloud  in  church,  for 
five  years  and  more,  four  chapters  nearly  every  day.  And  as  I  read,  I 
became  more  and  more  convinced  that  the  doctrines  of  the  Catholic 
Church  were  also  the  doctrines  of  Scripture. 

"This  will  surprise  many,  and  many  will  not  believe  me ;  for  the  les- 
son which  every  Protestant  English  child  learns  about  Catholics  is,  that 
they  dread  the  Scriptures  because  their  religion  is  unscriptural. 

"  Never  was  lesson  more  false.    I  cannot  find  language  strong  enough 

in  which  to  declare  my  conviction  that  the  Catholic  Church  alone  honors 

and  loves  the  Scriptures  with  real  honor  and  love  ;    and  that  the  faith  of 

the  Catholic  Church,  and  that  alone,  agrees  in  a  wondrous  harmony  with 

ivery  syllable  of  the  Word  of  God."  * 


<S 


Chapter  X. 

SnfaUtbtlttB  of  \\\t  €\)\xxtt)  emir  of  tt)t  tyoyt. 

OD  has  imparted  truths  to  men,  some  of  which  they  could  not 
possibly  have  known  by  their  unassisted  reason,  and  some,  only 
few  men  could  discover  by  mere  reasoning  and  know  them  with 
certainty.  These  truths  imparted  to  men  by  God  we  call  divine 
revelation  ;  and  God  requires  that,  in  order  to  obtain  salvation,  men 
should  believe  these  revealed  truths  on  His  divine  authority. 

Such  revelation  having  been  given,  it  follows  that  there  must  be 
some  way  in  which  these  truths  can  be  communicated  to  us  in  their 
purity,  and  in  such  a  manner  as  to  render  us  certain  of  possessing 
them. 

To  say  that  God  has  merely  given  to  men  forms  of  words  which  ad- 
mit of  different  and  contradictory  interpretation,  and  has  left  no  author- 
ity on  earth  to  declare  which  is  the  one  true  interpretation  intended, 
amounts  to  a  denial  of  revelation  altogether.  A  law  which  would  admit 
of  several  inconsistent  explanations  would  not  have  the  nature  of  law 
if  there  were  not  a  court  of  justice  to  declare  the  true  sense.     The  same 

Si.  'Andrew's  Magazine  (Barnet),  April,  1879,  page  65.     By  the  Rev.   Fr.    George  Bampfield,  B.A., 
Oxon.     (See  "  Difficulties  of  Private  Interpretation,"  by  the  same,  Part  III.  No.  16  of  this  book.) 


74  INFALLIBILITY  OF  THE  CHURCH  AND  POPE. 

might  be  said  of  a  revelation  capable  of  several  discordant  interpret! 
tions. 

The  Holy  Scriptures  do  in  themselves  admit  of  conflicting  interpreta- 
tions on  a  great  number  of  questions.  There  are  many  subjects  on 
which  texts  may  be  produced  with  a  meaning  apparently  opposed  to 
other  texts  ;  and  in  these  cases,  it  is  clear  that  one  or  more  of  the  texts 
must  be  taken  in  a  sense  consistent  with  the  statement  of  other  parts  of 
Scripture. 

If  there  is  an  authority  to  declare  the  right  sense  of  these  passages, 
then  all  is  simple  enough  ;  but  without  such  an  authority,  it  cannot  be 
denied  that  in  the  case  supposed,  Holy  Scripture  admits  of  contradictory 
interpretations,  and  consequently  on  such  questions  it  would  cease  to  be 
a  revelation.  There  must,  therefore,  be  some  living  authority  on  earth 
commissioned  by  God  to  decide  the  meaning  of  the  revelation  which 
God  has  given  us. 

Such  an  authority  must  be  infallible.  Its  infallibility  is  contained  in 
its  very  commission.  We  cannot  conceive  that  God  has  appointed  some 
one  to  teach  us  His  revelation,  and  commanded  us  to  listen  to  it  and  believe 
it,  and  yet  that  He  would  at  the  same  time  allow  this  guide  to  teach  it 
incorrectly,  and  to  lead  us  astray.  God,  who  is  the  very  truth,  could  not 
command  us  to  believe  false  teaching.  Without  such  infallibility  there 
would  be  no  certainty  of  faith.  On  any  point  "  heresy  "  might  be  con- 
ceivably right  and  the  Church  wrong. 

Cardinal  Newman,  when  yet  a  Protestant,  in  one  of  his  Oxford  Tracts 
had  the  following :  w  It  would  be  foolish  to  say  that  the  Church  has 
authority  to  declare  dogmatical  points,  and  yet  that  she  can  err.  How 
can  the  Church  have  authority  if  she  is  not  certainly  true  in  her  declara- 
tions ?  Should  we  say  that  she  has  authority  to  tell  a  lie  ?  Dogmatical 
matters  are  not  like  things  of  earthly  interest  grounded  on  material  ex- 
pediency which  is  to  be  determined  by  discretion.  Dogmatical  matters 
appeal  to  conscience,  and  conscience  is  only  subject  to  truth  in  matters 
of  belief.  To  say  that  the  Church  has  authority,  and  yet  that  she  may 
err  in  her  declarations,  would  be  to  destroy  authority  of  conscience 
which  every  one  should  hold  sacred ;  it  would  be  to  substitute  some- 
thing else  besides  truth  as  sovereign  lord  of  conscience,  which  would  be 
tyranny.  If  the  Church  has  authority  in  dogmatical  matters  she  must 
be  the  organ  and  representative  of  truth  ;  her  teaching  must  be  identified 
with  truth  ;  in  one  word,  the  Church  must  be  infallible." 

Catholics  believe  that  in  the  bosom  of  the  Roman  Catholic  Church 
there  exists  such  an  infallible  authority,  and  that  it  rests  on  the  whole 
body  of  the  episcopate  united  with  the  Roman  pontiff.  They  also  be- 
lieve that    this  unfailing  protection  from    teaching  error  is  assured  by 


INFALLIBILITY  OF  THE  CHURCH  AND  POPE.  75 

God  in  a  special  manner  to  the  Roman  pontiff  himself  when  he  speaks 
ex  cathedrdy  as  visible  head  of  the  Church  and  legitimate  successor  of  St. 
Peter. 

Infallibility  of  the  Church. 

That  this  infallibility  belongs  to  the  whole  body  of  bishops  united  to  » 
the  Roman  pontiff  is  plain  from  those  texts  which  prove  the  infallible 
teaching  of  the  Apostles  united  to  St.  Peter,  their  chief,  and  which  apply 
also  to  their  successors. 

The  teaching  Church  is  called  by  St.  Paul  "the  pillar  and  ground  of 
the  truth."  (1  St.  Timothy  iii.  15.)  Our  Lord  promises  that  "the  gates 
of  hell  shall  not  prevail"  against  His  Church  (St.  Matt.  xvi.  18);  that  He 
will  always  be  with  His  Church  (St.  Matt,  xxviii.  20);  that  the  Holy 
Spirit  shall  abide  with  her  for  ever  for  the  express  purpose  of  guiding" 
her  into  all  truth  :  "  I  will  ask  the  Father  and  He  shall  give  you  another 
Paraclete,  that  He  may  abide  with  you  for  ever."     (St.  John  xiv.  16.) 

Our  Lord  Jesus  Christ  put  the  Apostles  in  His  place  in  His  divine 
mission  upon  earth,  and  in  the  office  of  teaching.  "  As  my  Father  hath 
sent  me,  I  also  send  you."  (St.  John  xx.  21.)  "He  that  heareth  you 
heareth  me,  and  he  that  despiseth  you,  despiseth  me."  (St.  Luke  x.  16.) 
And  immediately  after  giving  to  His  Apostles  the  commission  to  preach 
the  gospel  to  every  creature,  He  added  :  "  He  that  believeth  and  is  bap- 
tized shall  be  saved  ;  but  he  that  believeth  not  shall  be  condemned.'* 
(St.  Mark  xvi.  16.)  All  these  texts,  which  demand  from  the  faithful 
their  full  acceptance  of  what  the  Church  teaches,  show  that  it  is  impos- 
sible that  the  true  Church  can  teach  what  is  false  in  matters  of  faith  and 
of  morals. 

This  infallibility  does  not  depend  upon  the  learning  which  exists  in 
the  whole  body  of  the  episcopate  united  to  the  Pope  when  discussing 
and  deciding  points  of  faith  or  of  morals,  but  on  the  promised  aid  of  the 
Holy  Ghost  who  enlightens  their  minds  and  guides  their  counsels. 
Thus  the  decision  of  the  first  council  at  Jerusalem  was  communicated  to 
the  faithful  in  the  following  apostolic  declaration :  "  It  hath  seemed 
good  to  the  Holy  Ghost,  and  to  us,  to  lay  no  further  burden  upon  you 
than  these  necessary  things."     (Acts  xv.  28.) 

By  this  divine  assistance  the  bishops  in  union  with  the  Bishop  of 
Rome  do  not  become  the  medium  of  a  new  revelation,  but  are  divinely 
assisted  and  enlightened,  according  to  the  unfailing  promise  of  God,  to 
understand  clearly  what  has  been  revealed,  and  to  declare  rightly  the 
true  meaning  of  that  revelation. 

From  this  doctrine  it  does  not  follow  that  the  Church  arrogates  to- 
herself  to  be  more  than  the  Scriptures,  as  she  has  been  accused  of  doing, 


76  INFALLIBILITY  OF  THE  CHURCH  AND  POPE. 

but  that  she  claims  a  higher  authority  than  those  private  persons  who 
take  upon  themselves  to  expound  the  Scriptures. 

Infallibility  of  the  Pope. 

Besides  this  infallibility  possessed  by  the  Church,  that  is,  by  the  body 
of  the  bishops  together  with  the  Pope,  Catholics  believe  that  the  Pope 
also  alone,  as  chief  pastor  and  visible  head  of  the  Church,  is  divinely 
protected  from  teaching  error ;  but  only  when  he  teaches  ex  cathedrd, 
that  is,  when,  not  as  a  private  teacher,  but  as  exercising  his  office  of 
supreme  pastor  and  teacher  of  the  whole  Church,  he  defines  any  doctrine 
of  faith  or  of  morals  as  true,  or  condemns  any  doctrine  of  faith  or  of 
morals  as  false. 

The  infallibility  of  St.  Peter  and  his  successors  is  plainly  seen  from 
the  following  texts  of  Holy  Scripture.  First  from  St.  Luke  (xxii.  32), 
where  we  read  that  our  Saviour  addressed  St.  Peter  in  presence  of  the 
other  Apostles  thus :  "  Simon,  Simon,  behold  Satan  hath  desired  to  have 
you,  that  he  may  sift  you  as  wheat.  But  I  have  prayed  for  thee  that  thy 
faith  fail  not :  and  thou  being  once  converted,  confirm  thy  brethren." 

Here  Jesus  Christ  provides  against  the  danger  to  which  His  Apostles 
and  their  successors  would  always  have  been  exposed  of  falling  from  the 
faith  through  the  frailty  and  evil  passions  of  men,  and  through  the  in- 
stigation and  fraud  of  the  devil.  And  in  what  way  does  He  provide  ? 
By  praying  in  a  special  manner  for  o?ie  of  them  that  his  faith  should  not 
fail,  and  by  commanding  him  to  confirm  his  brethren;  thus  giving  all  the 
other  Apostles  to  understand  that  they  all  were  bound  to  adhere  to  that 
one,  and  follow  his  directions,  and  that  thus  they  would  possess  the  privi- 
lege of  being  themselves  infallible  guides. 

St.  Peter  is  the  one  for  whom  Christ  specially  prayed,  and  in  the  per- 
son of  Peter  his  successors  are  of  necessity  included  ;  for  Jesus  Christ  was 
providing  for  the  good  of  His  Church,  which  was  to  last  not  for  the  life- 
time of  St.  Peter  only,  but  to  the  end  of  time,  against  the  attacks  of  the 
-enemy,  which  would  be  unceasing. 

Were  it  possible  that  the  Pope  in  his  capacity  of  supreme  pastor  of  the 
Church,  speaking  ex  cathedrd,  could  teach  error,  it  might  be  argued.:  1st, 
That  the  prayer  of  our  Lord  for  St.  Peter  was  not  granted  ;  2d,  That  the 
special  provision  which  Jesus  Christ  made  for  securing  His  Church  from 
error,  instead  of  preserving  it  from  erring  in  faith  or  in  morals,  would,  at 
least  in  certain  cases,  only  serve  to  draw  the  whole  Church  into  error, 
and  be  an  advantage  for  Satan,  not  a  means  of  defence  to  the  Church 
against  him. 

Another  proof  is  gathered  from  the  words  addressed  to  Simon  by  our 
blessed   Lord  after  having  changed    Simon's   name  into   that  of  Peter 


INFALLIBILITY  OF  THE  CHURCH  AND  POPE.  J? 

(Keftkas,  Rock):  "Thou  art  Peter;  and  upon  this  rock  I  will  build  my 
Church,  and  the  gates  of  hell  shall  not  prevail  against  it."  (St.  Matt, 
xvi.  18.) 

As  the  Church  of  Christ  was  to  last  beyond  the  lifetime  of  St.  Peter,, 
even  to  the  end  of  the  world,  and  as  the  Church  is  not  a  lifeless,  material 
building,  but  a  living  body  of  men  requiring  a  living  head  to  rule  them 
and  to  be  like  a  foundation  of  that  great  society,  this  promise  of  Christ, 
of  making  Peter  a  rock,  was  meant  not  only  for  Peter  but  also  for  his 
successors.  There  must  be  proportion  between  the  building  and  its 
foundation.  The  building,  namely,  the  visible  Church,  being  a  living 
successive  body  of  men,  the  foundation  also,  that  is,  the  visible  ruling 
power  which  sustains  the  whole  superstructure,  must  be  successive. 
Therefore  the  successors  of  St.  Peter,  as  the  supreme  visible  rulers  of  the 
Church,  are  each,  like  St.  Peter,  the  rock  or  the  visible  foundation  of  it. 

If  rocks,  they  must  stand  immovable  as  teachers  of  truth  ;  if  founda- 
tions of  the  Church  of  Christ,  against  which  "  the  gates  of  hell  shall  not 
prevail,"  it  follows  that  much  less  can  the  gates  of  hell  prevail  against 
the  foundation  itself;  for  the  house  receives  solidity  from  the  foundation, 
not  the  foundation  from  the  house. 

If  the  foundation  could  be  overturned,  the  house  or  church  built  upon 
it  also  could.  But  the  gates  of  hell  (or  the  powers  of  evil)  cannot  pre- 
vail against  the  Church,  therefore  they  cannot  prevail  against  the  founda- 
tion, which  is  the  support  of  the  Church,  and  which  was  made  by  our 
Saviour  solid  as  a  rock  for  the  very  purpose  of  rendering  the  Church  in- 
destructible. If  some  one  were  to  maintain  that  the  Church,  and  not  the 
Pope,  is  infallible,  there  would  follow  the  strange  anomaly  that  the  Pope 
has  to  be  rendered  safe  by  the  Church  in  what  he  teaches,  that  is  to  say, 
that  it  is  not  the  rock  that  imparts  solidity  to  the  building,  but  the  build- 
ing that  imparts  solidity  to  the  rock  upon  which  it  rests  ;  and  that  the 
sheep  and  lambs  have  to  guide  the  shepherd,  and  not  to  be  guided  by 
him  into  safe  pastures. 

The  official  personal  infallibility  of  the  Pope  is  therefore  by  this  text 
fully  established ;  and  the  fathers  understood  it  in  this  sense.  Among 
these,  Origen,  in  his  commentary  on  this  text,  says  :  "  It  is  manifest, 
though  it  is  not  expressed,  that  the  gates  of  hell  will  not  be  able  to  pre- 
vail either  against  the  Church,  or  against  Peter,  because  if  they  should 
prevail  against  the  rock  upon  which  the  Church  is  based,  they  would 
also  prevail  against  the  Church," 

A  third  argument  is  drawn  from  those  words  of  Jesus  Christ  ad- 
dressed to  St.  Peter,  J1  Feed  my  lambs  .  .  .  feed  my  lambs  .  .  . 
feed  my  sheep."     (St.  John'xxi.  15-17.) 

Under  the  name  of  lambs  who  follow  the  mother-sheep  and  are  fed 


;S  IXFALLIBILITY  OF  THE  CHURCH  AND  POPE. 

Dy  them,  the  fathers  of  the  Church  have  understood  the  lay  Christian 
people  ;  and  under  the  name  of  sheep  which  feed  the  lambs  that  follow 
them,  and  whose  mothers  they  are,  they  understood  the  bishops  and 
other  pastors  (or  shepherds)  of  the  Church.  The  fathers  had  no  doubt 
that  under  that  very  significant  and  touching  similitude,  Jesus  Christ 
meant  to  commit  to  St.  Peter,  and  in  his  person  to  those  who  should  in- 
herit Peters  office,  the  care  of  His  own  flock,  both  the  faithful  lay  people 
and  pastors,  the  lambs  and  sheep,  the  two  parts  alone  of  which  the  flock 
of  Christ,  the  whole  visible  Church  on  earth,  is  composed. 

From  this  divine  charge  to  St.  Peter,  there  arises  the  corresponding 
duty  on  the  part  of  all  other  bishops  and  of  all  the  faithful  thoughout 
the  world  to  submit  themselves  to  the  guidance  of  the  sovereign  pontiff, 
the  successor  of  St.  Peter,  and  allow  themselves  to  be  fed  by  him  with 
the  spiritual  food  of  his  wholesome  teaching. 

Hence  it  follows  that  the  sovereign  pontiff  must  be  divinely  protected 
from  teaching  what  is  wrong  ;  that  is,  he  must,  in  teaching,  be  infallible; 
for,  if  he  were  not  protected  by  God  from  error  when  he  teaches  the 
whole  Church  in  his  capacity  of  supreme  pastor,  the  Church  would  be 
liable  to  be  led  into  error,  contrary  to  the  promise  of  Jesus  Christ. 

That  this  was  the  belief  of  the  early  Church,  the  fathers  of  the  first 
five  centuries  are  splendid  witnesses.  I  shall  quote  three  of  them,  ist, 
St.  Irenaus%  bishop  of  Lyons,  who  was  a  father  of  the  second  century, 
renowned  for  his  learning  and  sanctity,  and  for  the  purity  of  his  faith, 
which  he  sealed  with  his  blood,  and  who  lived  some  years  with  the 
bishop  of  Smyrna,  St.  Polycarp,  disciple  of  St.  John  the  Evangelist. 

We  can  hardly  have  a  better  witness  of  the  sentiments  and  teaching 
of  the  Catholic  Church,  east  and  west,  during  the  first  two  centuries 
than  this  great  martyr  and  father  of  the  Church,  St.  Irenaeus. 

Now,  in  his  book  against  heresies,  amongst  other  things,  St.  Irenaeus 
lays  down  this  general  principle,  that  to  convince  heretics  of  their  errors 
one  might  indeed  consult  the  doctrine  of  his  particular  Church,  founded 
by  some  one  of  the  Apostles,  and  preserved  by  their  lawful  successors, 
but  that  this  long  process  was  not  necessary  ;  for  there  was  a  sufficient, 
safe,  and  shorter  way,  by  looking  to  what  was  taught  by  the  Roman 
Church,  as  all  the  other  churches  were  bound  to  be  united  in  faith  with 
that  Church  on  account  of  her  greater  principality  (in  the  Latin  version 
extant,  "ad  hanc  Ecclesiam  propter  potiorem  principalitatem  necesse  est 
omnem  convenire  Ecclesiam'' '),  and  that  therefore  to  convince  heretics  of 
their  errors  it  was  enough  to  show  that  the  Roman  Church  never  taught 
their  heretical  doctrines.     (Against  Heresies,  book  iii.,  chap,  iii.) 

St.  Irenaeus  attributes  to  the  Church  of  Rome  the  superior  headship  and 
declares  the  duty  of  all  other  churches  to  agree  with  her  faith,  because  of  her 


INFALLIBILITY  OF  THE  CHURCH  AND  POPE.  79 

having  been  founded  by  the  two  glorious  Apostles,  St.  Peter  and  St.  Paul, 
whose  faith  as  preached  by  them  was  handed  down  by  an  uninterrupted 
line  of  bishops  who  succeeded  St.  Peter  in  the  see  of  Rome.  These  Bish- 
ops of  Rome,  all  martyrs,  to  the  number  of  twelve  up  to  his  time,  he  enu- 
merates, namely,  Linus — Anacletus — Clement — Avaristus — Alexander  I. 
— Sixtus  I. — Telesphorus — Hyginus — Pius  I. — Anicetus — Soter — and  last- 
ly, Eleutherius,  under  whose  pontificate  he  was  living. 

This  duty  of  all  churches  to  be  united  to  the  Church  of  Rome  as 
branches  to  the  trunk,  and  to  conform  their  faith  to  the  teaching  of  the 
Church  of  Rome,  that  is,  of  her  Bishop,  would  be  inconceivable  unless 
we  admit  that  it  was  from  the  first  the  universal  conviction  that  the  Bishop 
of  Rome  was  endowed  by  Christ  with  infallibility. 

To  this  universal  sentiment  of  the  Church  the  great  doctor  of  the 
fourth  century,  St.  Jerome,  is  also  a  noble  witness.  Being  disturbed  with 
the  disputes  among  three  parties  which  divided  the  Church  of  Antioch,  of 
which  Church  or  diocese  he  was  then  a  subject,  he  writes  for  directions 
to  Rome  to  Pope  St.  Damasus  I.,  thus  :  "  I  who  am  but  a  sheep  do  apply 
to  my  Shepherd  for  succor.  I  am  united  in  communion  with  your  Holi- 
ness, that  is  to  say,  with  the  chair  of  Peter ;  I  know  that  the  Church  is 
built  upon  that  rock.  He  who  eats  the  paschal  lamb  out  of  the  house,  is 
profane.  Whoever  is  not  in  the  ark  of  Noe  will  perish  by  the  deluge.  I 
know  nothing  of  Vitalis ;  I  reject  Meletius ;  I  am  ignorant  of  Paulinus : 
he  who  gathers  not  with  thee  scatters!'     (Letter  to  Pope  St.  Damasus.) 

The  great  African  doctor  of  the  Church,  St.  Augustine,  bishop  of  Hippo 
(near  the  site  of  ancient  Carthage),  who  lived  in  the  fourth  and  in  the 
beginning  of  the  fifth  century,  must  also  have  been  impressed  with  the 
same  principle  and  conviction ;  for  commenting  on  the  condemnation  of 
Pelagianism  he  says  :  "  Already  the  decisions  of  two  councils  have  been 
submitted  to  the  apostolic  see,  and  from  thence  rescripts  [or  apostolic 
letters  of  reply]  have  come  to  us.  The  cause  is  finished."  This  sentence 
of  St.  Augustine  has  been  condensed  into  that  famous  maxim  which  has 
for  ages  expressed  in  a  few  words  the  Catholic  faith  on  this  point :  "  Roma 
locuta  est,  causa  finita  est"  (Rome  has  spoken,  the  case  is  ended). 

The  infallibility  of  the  Pope  was  defined  by  the  Vatican  Council  in  the 
Fourth  Session,  chapter  iv.,  on  the  18th  of  July  in  the  year  of  our  Lord 
1870,  in  these  words:  " Itaque  Nos  traditioni  a  fiaei  Christians  exordio 
percepts  fideliter  inhczrendo,  ad  Dei  Salvatoris  nostri  gloriam,  religionis 
Catholics  exaltationem  et  Christianorum  populorum  salutem,  sacro  appro- 
bante  Concilio,  docemus  et  divinitus  revelatum  dogma  esse  defimmus :  Ro~ 
manum  Pontificem,  cum  ex  Cathedra  loquitur,  id  est,  cum  omnium  Christian- 
orum Pastoris  et  Doctoris  munere  fungens,  pro  suprema  sua  Apostolica 
auctoritate  doctrinam  de  fide  vel  moribus  ab  universa  Ecclesia  tenendam  de- 


80  INFALLIBILITY  OF  THE  CHURCH  AND  POPE. 

Jinit,  per  assistentiam  divinam,  ipsi  in  beato  Petro  promissam,  ca  infallibili- 
/>o/lere,  qua  divinus  Redemptor  Ecclcsiam  suam  in  definienda  doctrina  dc 
fide  vel moribus  instructam  esse  voluit ;  ideoque  ejusmodi  Romani  Pontificis 
definitiones  ex  sese,  non  autem  ex  consensu  Ecclesice  irreformabiles  esse." 

The  following  is  a  translation  of  this  definition  : — 
Wherefore,  faithfully  adhering  to  the  tradition  received   from   the 
beginning  of  the  Christian  faith,  for  the  glory  of  God  our  Saviour,  th( 
exaltation  of  the  Catholic  religion,  and  the  salvation  of  the  Christian  peo- 
ple, we,  the  sacred  council,  approving,  teach  and  define  that  it  is  a  dogma 
divinely  revealed:  that  the  Roman  pontiff,  when  he  speaks  ex  cathedrd 
— that  is,  when  discharging  the  office  of  pastor  and  teacher  of  all  Christians, 
by  reason  of  his  supreme  apostolic  authority,  he  defines  a  doctrine  regard- 
ing faith  or  morals  to  be  held  by  the  whole  Church — he,  by  the  divine 
assistance  promised  to  him  in  blessed  Peter,  possesses  that  infallibility 
with  which  the  divine  Redeemer  willed  that  His  Church  should  be  en- 
dowed in  defining  doctrine  regarding  faith  or  morals  :  and  that  therefore 
such  definitions  of  the  said  Roman  pontiff  are  of  themselves  unalterable 
and  not  from  the  consent  of  the  Church." 

Consequently,  Catholics  believe  that  the  Pope  is  infallible  when  he 
teaches  the  faithful  ex  cathedrd,  that  is,  "from  the  chair"  of  St.  Peter,  in 
matters  of  faith  or  of  morals. 

The  word  infallibility,  as  applied  to  the  Pope,  does  not  mean  that 
everything  that  the  Pope  does  is  the  wisest  and  most  judicious  course 
that  could  be  taken  ;  it  does  not  mean  that  what  he  says  as  a  preacher  or 
a  writer  is  necessarily  free  from  error ;  it  does  not  even  mean  that  in  his 
office  of  supreme  ecclesiastical  judge  he  may  not  be  mistaken,  but  it  means 
that  when  he  teaches  the  faithful  as  the  visible  head  of  the  Church,  in  the 
manner  described  in  the  definitions  just  quoted,  he  in  such  cases  is  pro- 
tected by  the  special  promise  and  providence  of  God,  who  is  Himself  the 
only  source  of  infallibility,  from  wrongly  interpreting  the  Word  of  God, 
and  from  teaching  error. 

By  teaching  ex  cathedrd  is  meant,  when  the  Pope  is  speaking,  not  as 
a  private  theologian,  or  in  some  other  limited  character,  but  defining 
solemnly  a  doctrine  in  his  capacity  of  successor  of  St.  Peter  and  pastor 
of  the  universal  Church. 

The  addition  of  the  words,  "  a  doctrine  regarding  faith  or  morals,"  sig- 
nifies that  the  Pope,  in  virtue  of  this  definition,  is  believed  to  be  infallible 
only  when  he  teaches  a  doctrine  concerning  faith  or  morals,  that  is  to 
say,  in  matters  relating  to  revealed  truth,  or  to  principles  of  moral  con- 
duct in  life. 

These  limitations  show  that  Catholics  are  not,  according  to  the  defini- 
tion, bound  to  believe  that  the  Pope  cannot  err  in  matters  other  than 


INFALLIBILITY  OF  THE  CHURCH  AND  POPE.  81 

faith  or  morals,  or  even  in  matters  of  faith  or  of  morals,  when  he  is 
speaking  as  a  private  individual,  and  not  in  his  official  capacity  ex 
cathedrd. 

It  is  important  here  to  remark  that  infallibility,  as  applied  by  Catho- 
lics to  the  Pope,  differs  from  impeccability :  for  infallible,  speaking  of  men, 
means  preserved  by  God  in  certain  cases  from  erring ;  and  impeccable 
means  either  unable  to  sin,  as  God  is,  or  preserved  by  God  from  sinning. 

The  Pope  is  not  impeccable ;  on  the  contrary,  any  Pope  may  fall  into 
sin  ;  but  nevertheless,  every  Pope  is  infallible  in  expounding  Holy  Scrip- 
ture, in  defining,  that  is,  declaring,  in  precise  words  revealed  truth,  and 
teaching  points  of  faith  or  of  morals,  when  he  does  all  this  ex  cathedrd. 

In  a  somewhat  like  manner  in  civil  matters  a  judge  may  be  blamable 
in  his  private  life,  and  yet  eminent  and  faultless  in  his  official  duty  of 
deciding  points  of  civil  law. 

Protestants  are  apt  to  make  this  objection,  How  can  a  sinfal  man  be 
infallible  ?  They  should  not,  however,  be  astonished  that  the  successor 
of  St.  Peter,  though  liable  to  commit  sin,  should,  by  virtue  of  the  all- 
powerful  prayer  and  unfailing  promise  of  Jesus  Christ,  be  preserved  under 
certain  conditions  by  the  Holy  Ghost  from  expounding  falsely  the  Word 
of  God,  when  they  see  in  Holy  Writ  that  sinful  men,  as  were  Balaam, 
Solomon,  and  Jonas,  have  been  made  to  speak  infallibly,  or  to  put  the 
Word  of  God  into  writing  free  from  all  error.  Caiaphas  was  unjust  ;  and 
yet  he  was  inspired  by  God  to  utter  infallibly  this  prophecy  :  "It  is  ex- 
pedient for  you  that  one  man  should  die  for  the  people"  (St.  John  xi.  50), 
upon  which  the  Evangelist,  in  the  same  place,  makes  this  remark  :  "  And 
this  he  spoke  not  of  himself  :  but  being  the  High  Priest  of  that  year,  he 
prophesied  that  Jesus  should  die  for  the  nation." 

Again,  many  of  the  Scribes  and  Pharisees  were  of  sinful  life,  and  yet 
our  Lord,  referring  to  them,  says  :  "The  Scribes  and  the  Pharisees  have 
sat  on  the  chair  of  Moses.  All  things  therefore  whatsoever  they  shall 
say  to  you,  observe  and  do  ;  but  according  to  their  works  do  ye  not  ;  for 
they  say  and  do  not."  (St.  Matt,  xxiii.  2,  3.)  And  St.  Peter  himself, 
though  guilty  at  one  time  of  sin,  is  acknowledged  by  Christians  to  have 
been  infallible  in  teaching  the  Church,  both  by  word  and  by  writing. 

It  seems  hardly  consistent  that  Protestants  should  find  fault  with 
Catholics  for  believing  that  the  Pope  has  the  special  assistance  of  the 
Holy  Spirit,  since  many  of  them  go  so  far  as  to  assume  that  assistance 
for  every  private  individual.  Again,  those  Protestants  who  hold  that 
they  are  assisted  by  the  Holy  Spirit  in  the  interpretation  of  Scripture,  by 
a  strange  inconsistency,  do  not  consider  themselves  to  be  infallible  ;  for 
they  admit  that  they  are  liable  to  err,  liable  to  contradict  themselves, 
and  liable  to  contradict  each  other  ;  whereas  Catholics,  consistent  with 


8  a 


JUSTIFICATION, 


their  principle*  hold  that  the  Pope,  for  the  very  reason  that  he  is  assist^ 
by  the  Holy  Ghost,  when  he  teaches  the  whole  Church,  or  any  part,  or 
even  any  me.nber  of  it.  ex  cathtdrd,  in  points  of  faith  or  of  morals,  can- 
n.»t.  within  such  defined  limits,  err  in  the  interpretation  of  the  Word  of 
God,  and  cannot  either  contradict  himself,  or  contradict  the  teaching  e: 
cathedra*  of  another  Pope,  or  the  dogmatical  definition  of  a  rightly  con- 
stituted general  council. 

I  low  is  it,  then,  some  may  ask,  that  this  Catholic  dogma  of  the  Pope: 
infallibility  is  so  often  clamored  against  as  impious  and  absurd  ?  The 
honest  inquirer  will,  I  think,  cease  to  be  astonished  at  this  if  he  will  only 
observe  that  declaimers  against  the  Pope's  infallibility  are  not  always 
careful  accurately  to  state  the  terms  and  limitations  of  the  solemn  defini- 
tion as  just  quoted,  and  that  they  then  cry  out  against  a  phantom  of  their 
own  imagining  ;  thus  condemning  Catholics  for  a  doctrine  which  they  do 
not  hold. 


Chapter  Xh 

Justification.     Cjoiu  Ovist's  ttcicntptiou  is  3lpplieb  to  JHcn. 

Of[  USTIFICATION  is  a  divine  act  which  conveys  sanctifying  grace, 
and  by  that  grace  communicates  a  supernatural  life  to  the  soul, 
which  by  sin,  whether  original  or  actual,  had  incurred  spiritual 
death ;  that  is  to  say,  justification  is  a  change  in  the  human  soul 
or  translation  from  the  state  of  sin  into  the  state  of  grace. 

It  is  a  gift  of  Almighty  God,  a  ray,  as  it  were,  coming  direct  from 
the  divine  goodness  and  filling  the  soul,  which  makes  those  who  receive 
it  pleasing  to  God  and  justified  in  His  sight. 

The  grace  of  justification  produces  a  change  affecting  the  soul  of  the 
regenerate  by  its  presence,  elevating  and  perfecting  it.  By  this  grace 
the  likeness  to  God  is  brought  out  in  them,  and  they  are  raised  to  a  state 
of  friendship  with  Him,  and  of  divine  sonship. 

The  Catholic  Church  teaches  that  the  grace  of  justification  not  merely 
covers  sin,  but  blots  it  otit ;  that  is,  blots  out  the  guilt  and  stain  arising 
from  sin,  and  remits  the  everlasting  punishment  due  to  it. 

Justifying  is  not  dressing  splendidly  a  dead  man's  body,  it  is  vivify- 
ing it.  It  is  not  covering  a  leprosy  with  a  beautiful  shining  dress,  it  is 
curing  it  thoroughly.  It  is  not  gilding  a  piece  of  coal,  leaving  it  inwardly 
black,  but  it  is  transforming  it  into  a  brilliant  diamond. 

What  unspeakable  regrets  it  would  leave  in  the  justified  man  if  he  had 


JUSTIFICA  TION.  83 

ever  to  see  his  soul,  indeed  magnificently  arrayed,  still  in  itself  stained 
with  sin,  deformed,  corrupt,  black,  and  horrible  as  before. 

Merely  covering  sin  is  a  human  way  of  forgiving,  which  consists  in 
passing  over  the  crime  of  a  sinner,  and  in  treating  him  outwardly  as  if  he 
had  not  committed  it,  and  as  if  no  stain  were  in  the  soul  in  consequence 
of  it,  though  the  guilt  and  the  stain  are  still  there. 

God's  way  of  pardoning  a  sinner  is  very  different,  and  wholly  divine. 
It  is  a  way  worthy  of  His  infinite  goodness,  sanctity,  omnipotence,  and 
worthy,  too,  of  the  immense  efficacy  of  Christ's  blood,  and  of  His  super- 
abundant redemption,  and  of  His  infinite  merits. 

God's  way  of  pardoning  is  to  cleanse  away  entirely  the  guilt  and  stain 

of  sin,  so  that  instead  of  it,  God  sees  in  the  pardoned  sinner  the  "  charity 

of  God  poured  forth  in  our  hearts  by  the  Holy   Ghost"  (Rom.  v.  5), 

which,  like  a  fire,  has  destroyed   all  the  dross  of  sin,  and  rendered  man 

mre,  upright,  and  holy. 

Hence  the  justification  of  a  sinner  is  represented  in  Scripture  as  the  put- 
ting on  of  the  new  man  who  is  "  created  in  justice,  and  holiness  of  truth  " 
(Ephesians  iv.  24);  the  "renovation  of  the  Holy  Ghost."  (Titus  iii.  5.)      ! 

In  the  case  of  grown-up  persons,  some  dispositions  are  required  on  the 
part  of  the  sinner  in  order  to  be  fit  to  obtain  this  habitual  and  abiding 
frace  of  justification.  A  man  can  only  dispose  himself  by  the  help  of 
livine  grace,  and  the  dispositions  which  he  shows  do  not  by  any  means 
effect  or  merit  justification,  but  only  serve  to  prepare  him  for  it  ;  and  for 
that  reason  are  simply  called  dispositions  or  preparations.  This  is  the 
teaching  of  the  Council  of  Trent,  which  declares :  "  We  are  said  to  be 
justified  gratuitously,  because  none  of  the  things  which  precede  justifica- 
tion, whether  it  be  faith  or  good  works,  can  merit  this  blessing  for  us." 
(Session  VI.  chapter  viii.)  The  same  holy  council  declares  that  sins  are 
remitted  gratuitously  by  the  mercy  of  God  through  the  merits  of  Jesus 
Christ.     (Sess.  VI.  chapter  vii.) 

The  principal  dispositions  required  for  justification  are  the  following 
acts,  which  can  only  be  made  by  the  assistance  of  God's  actual  grace, 
namely,  an  act  of  faith  or  belief  in  revealed  truths,  of  fear  of  God,  of  hope, 
and  of  charity;  an  act  of  repentance  for  past  sins,  with  a  purpose  to  avoid 
sin  in  future,  and  to  keep  the  commandments  ;  a  desire  of  receiving  bap- 
tism for  those  who  have  not  yet  been  baptized,  and  for  those,  who  have 
fallen  into  sin  after  baptism,  a  resolution  to  approach  the  sacrament  of 
penance.     (Council  of  Trent,  Sess.  VI.  chap,  vi.) 

Justification  may  be  lost  by  wilfully  violating  a  commandment  of 
God,  either  by  doing  what  is  forbidden,  or  by  not  doing  what  is  com- 
manded. Justification  is  a  talent  or  gift  which  should  be  made  to  bear 
fruit,  or  we  shall  be  punished  for  the  neglect. 


84  JUSTIFICATION. 

B)  justification  we  are  raised  to  the  dignity  of  sons  of  God,  heirs 
His  kingdom  ;  and  this  entails  upon  us  the  duty  of  acting  in  a  way  b( 
coming  to  so  high  a  dignity.  "  If  thou  wilt  enter  into  life,  keep  the  coi 
mandments,"  said  our  Lord.  (St.  Matt.  xix.  17.)  By  justification  w< 
are  incorporated  with  Christ,  like  a  branch  growing  on  a  vine  ;  but  if  tl 
branch  produces  no  fruit  it  will  be  cut  off  and  cast  into  the  fire.  (St 
John  xv.  6.)  Hence,  the  grace  of  justification  is  compared  by  oui 
Saviour,  not  to  a  pond,  but  to  a  fountain,  whose  waters  reach  untc 
heaven  :  "  Hut  the  water  that  I  will  give  him  shall  become  in  him  a  foui 
tain  of  water  springing  up  into  life  everlasting."     (St.  John  iv.  14.) 

ACTUAL    GRACE. 

After  we  are  justified  we  still  stand  in  need,  in  order  to  perform  any 
meritorious  good  work,  of  another  grace  called  actual.  Justifying  grace, 
of  which  we  spoke  in  the  preceding  chapter,  called  also  habitual  grace,  is 
something  in  itself  lasting  ;  actual  grace  is  something  that  passes,  and 
extends  only  to  individual  acts  for  the  time  it  is  needed.  Actual  grace  is 
a  passing,  supernatural,  divine  help,  enlightening  our  understanding, 
and  moving  our  will,  and  enabling  us  to  perform  any  single  good  ac- 
tion ;  for  instance,  to  accept  any  supernatural  revealed  truth,  or  to  per- 
form any  good  work,  considered  good  in  the  supernatural  order. 

Grace  does  not  force  man's  free  will,  but  respects  it,  and  leaves  man 
free  to  act  with  it  or  not.  Grace,  therefore,  does  not  destroy  our  free- 
will, but  only  helps  it,  and  our  own  working  with  grace  is  required. 
"  God  who  has  created  thee  without  thee,  will  not  save  thee  without 
thee  "  ("  Qui  creavit  te  sine  te  non  salvabit  te  sine  te  "),  says  St.  Augustine  : 
and  in  Holy  Scripture  it  is  repeatedly  stated  that  God  will  render  to 
every  one  according  to  his  works.  A  renovation  which  renders  a  soul 
renewed,  pure,  bright,  amiable  and  endearing  to  God. 

We  stand  in  continual  need  of  actual  grace  to  perform  good  acts, 
both  before  and  after  being  justified.  "  Without  me  you  can  do  noth- 
ing," says  our  Saviour,  and  St.  Paul  declares  that  without  God's  grace 
we  are  incapable  of  even  a  good  thought.  The  good  acts,  however,  done 
by  the  help  of  grace  without  justification  are  not,  strictly  speaking,  mer- 
itorious, but  serve  to  smooth  the  way  to  justification,  to  move  God, 
though  merely  through  His  mercy  and  condescension,  to  help  us  and 
render  us  better  disposed  for  the  same.  But  if,  with  the  assistance  of 
actual  grace,  good  works  are  done  by  a  person  who  is  in  a  state  of  justi- 
fying grace,  then  they  are  acceptable  to  God,  and  merit  an  increase  of 
grace  on  earth  and  an  increase  of  glory  in  Heaven. 

Hence  St.  Paul  says :  "  God  is  not  unjust  that  He  should  forget  your 
work,  and  the  love  which  you  have  shown  in  His  name."  (Hebrews  vi.  10.) 


HOW  CHRIST'S  REDEMPTION  IS  APPLIED  TO  MEN.  85 

And  writing  to  Timothy,  he  declares  that  "  a  crown  of  justice  "  was 
laid  up  for  him  ;  and  not  only  for  him,  "  but  to  them  also  that  love  His 
[Christ's]  coming."  (2  Timothy  iv.  8.)  And  in  his  Second  Epistle  to 
the  Corinthians,  he  says,  "  for  that  which  is  at  present  momentary  and 
light  of  our  tribulation,  worketh  for  us  above  measure  exceedingly  an 
eternal  weight  of  glory."  (iv.  17.) 

All  our  merits,  however,  without  any  exception,  are  grounded  on  the 
merits  of  Jesus  Christ,  and  on  His  grace,  without  which  no  one  can  move 
a  step  towards  heaven. 

The  merit  of  a  good  action  performed  in  a  state  of  grace,  as  being  in 
consequence  of  justification,  and  in  union  with  our  Lord,  is  truly  our 
own  merit,  because  that  good  action  is  really  performed  by  us,  by  our 
co-operation  with  God's  grace  ;  but  it  is  also,  and  principally,  a  merit  of 
our  Lord,  as  a  grape  is  the  fruit  of  the  branch,  and  yet  also  and  princi- 
pally the  fruit  of  the  parent  vine  without  which,  or  if  not  connected  with 
which,  the  branch  could  not  produce  any  fruit,  or  indeed  have  become  a 
branch  at  all.  Our  merit,  therefore,  does  not  take  away  from  Christ's 
merits,  for  without  Him  we  can  do  nothing.  We  merit  through  Christ, 
Christ  makes  us  merit ;  or  still  more  properly,  Christ  merits  in  us,  and 
therefore  all  the  glory  is  His.  "God  forbid,"  says  the  Council  of  Trent, 
"  that  a  Christian  should  confide  or  glory  in  himself  and  not  in  the  Lord, 
whose  goodness  towards  men  is  so  great  that  He  regards  as  their  merits 
the  very  gifts  which  He  Himself  bestows  upon  them."  (Session  VI. 
chap,  xviii.)  And  St.  Augustine  had  said  long  before,  "  God  crowns 
His  own  grace  when  He  crowns  our  merits." 

JESUS  CHRIST  died  for  all  mankind  ;  He  truly  died  that  "  He 
might  taste  death  for  all."  (Hebrews  ii.  9.)  Yet  we  know  that  all 
men  will  not  be  saved,  but  only  those  who  do  His  will ;  for  we  read 
in  St.  Paul :  "  And  being  consummated,  He  became  to  all  that  obey  Him 
the  cause  of  eternal  salvation."  (Hebrews  v.  9.)  And  so,  notwith- 
standing Christ's  redemption,  it  is  stated  in  the  gospel  that  some  "  shall 
go  into  everlasting  punishment."  (St.  Matt.  xxv.  46.)  St.  Paul  did  not 
say  that  God  will  save  all  men,  but,  "  Who  will  have  all  men  to  be 
saved"  (1  Timothy  ii.  4),  implying  thereby  that  for  salvation,  man's 
will  and  co-operation  is  required  to  fulfil  the  conditions,  and  use  the 
means  appointed  by  God  Himself  for  the  purpose. 

Only  those  who  "  have  washed  their  robes  and  have  made  them 
white  in  the  blood  of  the  Lamb"  (Apocalypse  [Rev.]  vii.  14),  that  is, 
who  have  the  merits  of  Christ  applied  to  them,  and  who  persevere  to  the 
end  in  doing  what  is  commanded,  will  be  saved. 

The  direct  means  instituted  by  Christ  Himself  for  applying  His  infi- 
nite merits  to  the  souls  of  men  are  the  holy  sacraments,  which  are  so 


So  THE  HOLY  SACRAMENTS. 

many  channels  instituted  by  Jesus  Christ  to  convey  to  men  His  grace 
purchased  for  us  at  the  price  of  Mis  most  precious  blood :  "  You  shall 
draw  waters  with  joy  out  of  the  Saviour's  fountains."     (Isaias  xii.  3.) 


Chapter  Xll- 

<tl)c  C)olj)  Sacraments,    fjolj)  Baptism. 

JN  the  words  of  our  Catechism,  "  A  sacrament  is  an  outward  sign 
of  inward  grace,  ordained  by  Jesus  Christ,  by  which  grace  is 
given  to  our  souls." 

More  fully,  a  sacrament  may  be  said  to  be  an  outward  sign 
of  a  corresponding  invisible  grace,  ordained  by  Jesus  Christ  as  a  per- 
manent means  in  the  Church,  which,  by  virtue  of  Christ's  infinite  merits, 
has  power  to  convey  to  the  worthy  receiver  the  grace  which  it  signifies. 

The  object  of  the  sacraments  is  to  apply  the  fruit  of  our  Saviour's  re- 
demption to  men,  by  conveying,  through  their  means,  to  our  souls  either 
the  "  habitual  grace  "  of  justification,  or  an  increase  of  the  same,  and  a 
pouring  in  of  other  graces,  or  the  recovery  of  justification  when  lost. 

The  Catholic  Church  teaches  that  there  are  truly  and  properly  seven, 
and  only  seven,  sacraments  of  the  New  Law,  instituted  by  Jesus  Christ 
our  Lord,  and  necessary  for  the  salvation  of  mankind,  though  not  all  of 
them  necessary  for  every  person,  as,  for  instance,  Holy  Orders  and  Mat- 
rimony. 

These  seven  sacraments  are  : 

1  st,  Baptism,  by  which  we  are  made  Christians,  children  of  God,  and 
members  of  His  holy  Church. 

2d,  Confirmation,  by  which  we  receive  the  Holy  Ghost,  to  make  us 
strong  and  perfect  Christians  and  soldiers  of  Jesus  Christ. 

3d,  Holy  Eucharist,  which  is  the  true  body  and  blood,  with  the  soul  and 
the  divinity,  of  Jesus  Christ,  under  the  appearances  of  bread  and  of  wine. 

4th,  Penance,  by  which  the  sins  that  we  commit  after  baptism  are  for- 
given. 

5th,  Extreme  Unction,  which,  in  serious  or  dangerous  illness,  comforts 
the  soul,  remits  sin,  and  restores  health  of  body,  if  God  sees  it  to  be  ex- 
pedient. 

5th,  Holy  Orders,  by  which  bishops,  priests,  and  other  ministers  of  the 
Church  are  ordained. 

7th,  Matrimony,  the  sacrament  which  sanctifies  the  union  by  marriage 
of  man  and  woman. 


HOLY  BAPTISM.  87 

Each  of  these  has  the  three  conditions  necessary  for  a  sacrament  under- 
stood in  the  strict  sense  of  the  word,  namely,  the  outward  sign,  the  inwara 
grace,  and  the  institution  by  Jesus  Christ,  who  alone  has  the  power  to  insti- 
tute sacraments,  that  is,  outward  signs  as  means  of  grace. 

WE  have  seen,  in  speaking  of  original  sin,  how  the  loss  of  original 
justice  or  grace  produces  on  the  soul  of  man  a  stain  which  we  call  orig- 
inal sin,  and  which  forms  the  misery  of  mart's  fallen  state. 

It  was  therefore  the  part  of  our  Saviour  not  only  to  purchase  our  re 
demption  by  His  death  on  Calvary,  but  to  apply  to  each  man  the  saving 
fruit  of  His  redemption  by  bestowing  upon  man  a  gift  that  would  make 
up  for  this  dire  calamity. 

Jesus  Christ  applies  His  most  precious  blood  freely,  and  not  for  any 
merit  or  work  in  the  receiver,  by  bestowing  upon  him  in  baptism  justify- 
ing grace,  pardon  of  original  sin,  and  in  the  case  of  a  grown-up  person,  of 
actual  sins,  if  he  be  guilty  of  any,  and  be  sorry  for  them.  The  stains  of 
these  sins  are  washed  away  in  holy  baptism  and  he  becomes  a  friend  and 
child  of  God  and  heir  to  the  kingdom  of  heaven.  Hence  baptism  is  de- 
nied a  sacrament  of  the  New  Law  instituted  by  Jesus  Christ  for  the  spiritual 
regeneration  of  man. 

Baptism  is  a  sacrament  absolutely  necessary  for  all,  without  which  no 
me  can  enter  into  the  kingdom  of  God,  for  Jesus  Christ  has  said  :     "  Amen, 
imen,  I  say  to  thee,  unless  a  man  be  born  again  of  water  and  the  Holy 
Ghost,  he  cannot  enter  into  the  kingdom  of  God."     (St.  John  iii.  5.) 

Hence  it  was  not  enough  for  Saul  of  Tarsus,  converted  on  the  road  to 
Damascus  (Acts  ix.  18),  to  believe  ;  nor  for  the  chamberlain  of  Queen 
Candace,  met  on  the  road  by  Philip  the  deacon  (Acts  viii.  38)  ;  they  had 
to  be  baptized  in  order  to  obtain  remission  of  their  sins,  and  thus  be  in  the 
way  of  salvation  ;  therefore  in  the  Nicene  creed  we  say  :  "  J  acknowledge 
one  baptism  for  the  remission  of  sins." 

So  all-important  is  this  sanctifying  grace  given  in  holy  baptism,  that 
God  affords  to  man  everywhere  the  utmost  readiness  in  obtaining  it. 
Water  is  at  hand  almost  always  :  and  in  case  of  7tecessity,  a  layman,  a 
woman  or  even  a  child  having  the  intention  to  baptize,  can  administer  bap- 
tism, by  pouring  common  water  on  the  head  of  a  child  or  grown-up  person, 
and  saying  at  the  same  time  in  any  language  :  "  I  baptize  thee  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 

Martyrdom  supplies  the  place  of  ordinary  baptism  of  water,  and  is 
called  "  baptism  of  blood."  God  grants  also  this  justifying  grace  to  every 
one  who,  believing  the  necessary  Christian  truths,  sincerely  desires  bap- 
tism, and  does  his  best  to  procure  it,  but  who  dies  before  he  can  receive  it. 
This  is  called  "  baptism  of  desire." 

Baptism,  as  also  confirmation  and  holy  orders,  can  be  received  only 


SX  ON  SIN. 

once,  because  each  of  these  sacraments  impresses  a  cliaracter  or  mark  01 
the  soul  which  will  remain  for  ever. 

In  order  that  grown-up  persons  having  the  use  of  reason  may  recen 
this  sacrament  worthily  and  profitably,  they  must  believe  and  profess  thci 
belief  in  the  necessary  Articles  of  the  Christian  Faith — they  must  ha\( 
trust  in  the  mercy  and  merits  of  Christ,  and  be  sorry  for  their  sins  ;  beii 
assisted  in  so  doing  by  actuat  grace,  which  grace  God  grants  to  every  one 
and  without  which  no  one  can  move  a  single  step  towards  heaven. 

In  baptism  all  infants,  without  any  disposition  on  their  part  being  r« 
quired,  are  cleansed  from  the  stain  of  original  sin,  taken  into  God  s  favor 
made  members  of  Christ's  mystical  body,  and  heirs  of  the  kingdom  ol 
heaven.     They  are  thus  regenerated,  that  is,  in  our  Saviour's  own  word? 
"born  again  of  water  and  the  Holy  Ghost."     (St.  John  iii.  5.)     As  the] 
have  contracted  the  stain  of   original   sin  without  their  knowledge  an< 
personal  co-operation,  so  they  are  freed  from  sin  without  their  knowledge  ; 
and  the  dispositions  necessary  for  grown-up  persons  are  not  required  from 
them  ;  for  infants  are  incapable  of  any  reasoning  act.     As  infants  are  made 
heirs  to  earthly  property  before  they  are  capable  of  consenting  to  receive 
it,  so  also  in  holy  baptism  infants  are  made  heirs  of  heaven  before  they 
are  capable  of  consenting  to  be  baptized  ;  their  consent  in  both  cases  is 
justly  presumed. 

But,  though  baptism  suffices  to  save  a  child  in  the  state  of  infancy,  yet 
as  soon  as  it  comes  to  the  use  of  reason,  the  baptism  which  it  received  will 
not  by  itself  suffice  for  its  salvation  ;  he  must,  besides,  believe,  and  profess 
to  believe,  the  principal  Articles  of  Faith,  must  hope  in  God,  and  must  love 
Him  with  his  whole  heart  ;  that  is  to  say.  he  must  make  what  are  called 
acts  of  faith,  of  hope,  and  of^charity  ;  and  for  any  sins  he  may  have  com- 
mitted since  baptism,  an  act  of  contrition.  (For  these  acts,  see  Part  II.  of 
this  book,  No.  13.)     Without  all  this,  baptism  will  not  suffice  to  him. 


Chapter  XM1. 

©n  0m.  (Nature  anb  €o\iBtc\rxtnct5  of  Sin.) 

IN  is  of  two  kinds,  namely,  Original  and  Actual.     Original  sm  is  that 

sin  which  we  contract  in  our  origin  or  conception,  and  which  we 

inherit  from  our  first  parents  Adam  and  Eve.     (See  Chap,  iv.) 

Actual  or  Personal  sin  is  every  sin  which  we  ourselves  commit. 

Having  already  in  the  fourth  chapter  treated  of  original  sin,  I  will  here 

speak  only  of  actual  sin. 


ON  SIN.  89 

Actual  sin  is  any  wilful  thought,  word,  or  deed,  or  voluntary  omission 
which  violates  the  law  of  God,  and  is  therefore  an  offence  against  God. 

Actual  or  personal  sin  is  of  two  kinds,  either  mortal  or  venial.  St. 
John  (1st  Epistle  v.  16)  speaks  of  "a  sin  which  is  not  to  death  ;  "  this  is 
what  we  call  venial ;  and  "  a  sin  unto  death  :"  this  is  that  which  we  call 
mortal. 

Mortal  and  venial  sins  differ  fundamentally  from  each  other  in  their 
effect  on  the  soul ;  mortal  brings  immediate  spiritual  death  or  separation 
from  God,  venial  inflicts  wounds  more  or  less  severe,  but  not  immedi- 
ately fatal :  it  is  cooling,  not  dissolving,  the  friendship  of  God.  When 
our  Lord  compares  one  sin  to  a  mote  of  dust  settling  in  the  eye,  and  an- 
other to  a  great  beam  of  wood,  He  indicates  this  enormous  difference. 

Mortal  sin  is  a  thorough  violation  or  breaking  of  a  commandment  of 
God  with  full  knowledge  and  deliberation.  It  is  a  turning  away  from 
God,  who  should  be  the  supreme  object  of  our  love,  and  a  turning  to  a 
created  object  instead.  //  is  a  grievous  offence  against  God  by  which  we 
lose  His  friendship  and  His  grace,  which  loss  is  the  death  of  the  soul.* 
On  this  account  it  is  called  mortal — that  is,  deadly  sin. 

Venial  sin  is  either  a  slight  infringement  of  the  law,  or  it  may  be  in 
some  cases  a  great  violation  of  the  law,  but  rendered  slight  in  the  person 
who  commits  it,  through  his  want  of  sufficient  knowledge,  deliberation, 
or  freedom. 

Venial  sin  is  not  a  complete  breaking  of  a  commandment,  but  a  ten- 
dency toward  breaking  it.  It  is  not  a  downright  turning  of  one's  back 
against  God,  but  a  turning  aside  or  slackening  of  our  tendency  to  Him  as 
the  supreme  object  of  our  desires  or  last  end.  It  is  not  abandoning  God 
for  a  creature,  but  it  is,  in  some  degree,  dallying  with  created  objects, 
whilst  still  adhering  to  God.  It  is  a  sin  which,  though  heinous  in  itself, 
does  not  so  grievously  offend  God  as  mortal  sin  does. 

Venial  sin,  although  an  offence  against  God,  does  not  cause  the  for- 
feiture of  God's  friendship,  nor  the  loss  of  justifying  grace,  as  mortal  sin 
does,  but  it  diminishes  God's  love  toward  us,  and  checks  the  flow  of  His 
choicest  gifts  and  actual  graces.  In  short,  it  does  not  inflict,  like  mortal 
sin,  death  on  the  soul,  but  a  wound,  which,  in  those  who  are  well  dis- 
used, is  easily  healed  ;  it  causes  a  stain  and  a  guilt  in  the  soul,  of  which 
we  can  easily  obtain  pardon  ;  and  therefore  it  is  in  that  sense  called  venial, 
from  the  Latin  venia,  pardon. 

*  Anima  amissa  mors  est  corporis, 
Deus  omissus  mors  est  animae. 

The  soul  lost  is  the  death  of  the  body, 
God  lost  is  the  death  of  the  soul. 

— (St.  Augustine,  Serm.  28.) 


90 


ON  SIN 


From  this  simple  statement  of  the  difference  between  mortal  an< 
venial  sin,  it  follows  that  we  ought  to  be  careful  to  avoid  venial  sin,  b< 
cause  it  is  always  an  offence  against  God,  but  we  ought  to  be  much  moi 
careful  to  avoid  with  horror  mortal  sin,  which  offends  God  grievous!) 
causes  death  to  tlu  sou/,  and  deserves  everlasting  punishment. 

Mortal  sin  is  beyond  comparison  more  dreadful  than  venial  sin.  N< 
number,  indeed,  of  venial  sins  can  reach  the  malice  and  guilt  of  a  mort; 
sin.  All  bodily  evils  in  the  world  are  as  nothing  compared  with  the  evi 
of  mortal  sin.  Mortal  sin  is  the  greatest  of  evils.  It  is  in  itself  so  hideous 
and  detestable,  that  even  were  there  no  hell  to  punish  it,  it  ought  to  b( 
shunned  on  account  of  its  own  innate  foulness. 

To  give  a  clearer  idea  of  this,  I  will  touch  upon  some  points  whicl 
show  the  grievous  malice  of  mortal  sin,  and  the  sad  effects  of  it  upon  tht 
soul. 

The  grievousness  of  an  offence  is  increased  by  the  dignity  of  the  pei 
son  offended,  and  by  the  claims  which  that  person  has  upon  our  love  anc 
service. 

Applying  this  principle,  it  follows  that  mortal  sin,  which  is  a  grievous 
offence  against  God,  who  is  infinitely  exalted  above  the  highest  of  His 
creatures,  and  whose  claim  to  our  love  infinitely  surpasses  all  other  claims, 
is  an  offence  incomparably  greater  than  an  offence  against  any  creature, 
and  implies  an  infinite  malice. 

Sin,  moreover,  is  most  opposed  to  God. 

God  is  goodness  itself Sin  is  absence  of  all  good. 


essential  order, 
the  supreme  good, 
essential  beauty.  . 
diffusive  love.    .     . 
essential  wisdom, 
justice  and  holiness, 
everlasting  life, 
unfading  glory. 


thorough  disorder, 
utter  evil  and  corruption, 
monstrous  deformity, 
narrow,  mean,  selfishness, 
blind  madness, 
injustice  and  wickedness, 
everlasting  death, 
endless  shame. 


Hence,  mortal  sin  is  of  necessity  infinitely  hateful  to  God,  and  He 
therefore  punishes  it  everlastingly  ;  in  other  words,  God  exacts  for  sin  a 
complete  satisfaction.  The  love  that  God  of  necessity  has  for  His  own 
infinitely  perfect  Being  is  the  reason  and  the  measure  of  the  hatred  He 
has  to  sin. 

Sin  is  a  desertion,  an  abandonment  of  God:  "  Know  thou,  and  see 
that  it  is  an  evil  and  a  bitter  thing  for  thee  to  have  left  the  Lord  thy 
God."  (Jeremias  ii.  19.)  And  Moses  says  to  the  sinner:  "Thou  hast 
forsaken  the  God  that  begot  thee,  and  hast  forgotten  the  Lord  that  cre- 
ated thee."     (Deuteronomy  xxxii.  18.) 


,h 


„' 


ON  SIN.  9 1 

Mortal  sin  is  a  horrible  disorder.  It  is  placing  one's  good  in  a  created 
object,  instead  of  fixing  it  in  God,  who  is  the  ocean  of  all  goodness, 
beauty,  happiness,  and  glory. 

Mortal  sin  is  a  dethroning  of  God  from  one's  heart.  It  banishes  God 
from  the  soul.  Isaias  says  :  "  Your  iniquities  have  divided  between  you 
and  your  God."     (lix.  2.) 

It  is  an  injustice,  for  by  it  man  refuses  to  give  to  God  what  by  many 
titles  he  owes  to  Him.  Hence  sin  is  often  called  in  Holy  Scripture  in- 
iquity, that  is,  injustice. 

Mortal  sin  is  an  act  of  insubordination,  a  revolt,  an  open  rebellion 
against  God,  who  declares  :  "  Thou  hast  broken  my  yoke,  thou  hast  burst 
my  bands,  and  thou  saidst  :  I  will  not  serve."     (Jeremias  ii.  20.) 

It  is  a  base  contempt  of  God,  of  His  authority,  majesty,  and  friend- 
ip.  It  is  preferring  the  slavery  of  the  devil  to  the  glorious  service  of 
God.  "He  that  committeth  sin,"  says  St.  John,  "  is  of  the  devil."  (1  St. 
John  iii.  8.) 

It  is  a  daring  insult  which  man,  who  is  "  dust  and  ashes,"  offers  to  a 
Being  who  is  infinitely  great,  infinitely  powerful,  infinitely  wise,  infinitely 
good,  and  infinitely  holy. 

It  is  a  black  ingratitude  of  a  man  towards  his  greatest  benefactor,  his 
Creator  and  Redeemer,  who  has  loaded  him  with  natural  and  supernat- 
ural gifts.  It  dishonors  the  image  of  God  in  the  soul,  and  casts  it  down 
in  the  mire  of  base  passion  and  vice. 

It  is  in  reality  preferring  misery  to  bliss  ;  hell  to  heaven  ;  Satan  to 
od.     "To  whom  have  you  likened  me?"  says  the  Lord  (Isaias  xlvi.  5): 

a  base  passion  at  which  you  blush,  to  a  little  pleasure  that  passed  so 

uickly,  to  a  little  gold   which  has  melted   in   your  hands.     "Beaston- 

hed,  O   ye   heavens,  at  this     .     .     .     For  my  people  |have  done  two 

evils.     They  have  forsaken  me,  the  fountain  of  living  water,  and  have 

digged  to  themselves  cisterns,  broken  cisterns,  that  can  hold  no  water." 

(Jeremias  ii.  12,  13.) 

By  sin  man  outrages  God  in  all  His  titles — he  outrages  Him  as  Creator, 
y  revolting  against  His  supreme  dominion  ;  as  Leigslator,  by  violating 
His  laws  ;  as  Redeemer,  by  despising  His  grace  ;  as  a  Friend,  by  provok- 
ing His  enmity  ;  as  a  Father,  by  resisting  His  loving  authority  ;  as  a 
King,  by  banishing  Him  from  the  possession  of  his  heart. 

By  sin  man  outrages  in  a  special  manner  each  of  the  three  divine  per- 
sons— God  the  Father,  the  adopted  sonship  of  whom  he  renounces  ;  God 
the  Son,  whom  he  hath  "  trodden  under  foot  "  (Heb.  x.  29),  and  whom, 
according  to  St.  Paul,  he  "  crucifies  again  "  (Heb.  vi.  6)  ;  God  the  Holy 
Ghost,  whom  it  is  said  in  the  Holy  Scripture  that  he  "  grieves,"  "  resists," 
and  "  extinguishes"  (1  Thess.  v.  19)  in  himself. 


92  ON  SIN 

Let  us  now  notice  some  of  the  bad  effects  that  mortal  sin  produces  ii 
the  soul. 

Mortal  sin  causes  a  man  to  forfeit  the  friendship  of  God. 

It  turns  God  from  a  friend  into  an  enemy. 

It  destroys  the  beauty  of  the  soul,  and  covers  it  with  a  loathsoi 
deadly  leprosy. 

It  so  degrades  and  debases  man  as  to  lead  him  to  seek  happiness  ii 
muddy  waters,  to  feed  on  husks  fit  only  for  the  swine.  "  How  exceeding 
base  art  thou  become,  going  the  same  ways  over  again !  "  (Jeremi; 
ii.  36.) 

It  renders  man  more  grovelling  than  the  brute  animals.     We  read  ii 
the  Psalms,  "  Man  when  he  was  in  honor,  did  not  understand  ;  he  is  coi 
pared  to  senseless  beasts,  and  is  become  like  to  them."    (Psalm  xlviii.  13. 

It  leaves  a  hideous  stain  in  the  soul,  deforms  it,  and  makes  it  hateful 
in  the  sight  of  Heaven.  It  was  one  single  mortal  sin  of  thought  which 
changed  thousands  of  bright  angels  into  monstrous  demons. 

Mortal  sin  spreads  bitterness,  remorse,  shame,  disquietude  and  fear  in 
the  soul.  It  is  a  poison  that  tortures  the  conscience,  and  works  destruc- 
tion :  "  By  what  things  a  man  sinneth,  by  the  same  also  he  is  tormented." 
(Wisdom  xi.  17.) 

By  mortal  sin  man  forfeits  his  right  to  his  heavenly  inheritance. 

Mortal  sin  entirely  extinguishes  justifying  grace  in  the  soul. 
'  It  destroys  the  value  of  all  acquired  merits  :    "  All  his  justices  which 
he  had  done  shall  not  be  remembered."     (Ezechiel  xviii.  24.) 

It  deprives  the  soul  of  all  power  of  meriting.  So  long  as  any  one  re- 
mains in  a  state  of  mortal  sin,  all  the  good  works  he  does  are  useless  to 
obtain  any  reward  in  heaven.  St.  Paul  writes  :  "  If  I  have  not  charity,  I 
am  nothing."    (1  Coring,  xiii.  2.) 

It  renders  a  man  the  slave  of  sin,  and  of  his  evil  desires.  (Romans 
vi.  16.)  His  passions  tyrannize  over  him.  "Whosoever  committeth  sin 
is  the  servant  of  sin."     (St.  John  viii.  34.) 

By  sin  a  man  sells  himself  and  enslaves  himself  to  the  devil :  "  He 
that  committeth  sin  is  of  the  devil."     (1  St.  John  iii.  8.) 

Mortal  sin  causes  the  death  of  the  soul.  "All  iniquity,"  says  Eccle- 
siasticus,  "  is  like  a  two-edged  sword  "  (xxi.  4),  with  which  a  man  attacks 
God,  and  at  the  same  time  kills  his  own  soul.  In  the  same  book  of  Ec- 
clesiasticus  we  read,  "  The  teeth  thereof,"  that  is,  of  sin,  "are  the  teeth  of 
a  lion  killing  the  souls  of  men."  (xxi.  3.)  And  in  St.  James  it  is  said  : 
"But  sin,  when  it  is  completed,  begetteth  death."  (i.  15.) 

Finally,  mortal  sin  closes  the  gates  of  heaven  against  us,  and  unless 
remitted  before  death,  entails  the  dreadful  punishment  of  "  everlasting 
fire,  which  was  prepared  for  the  devil  and  his  angels."  (St.  Matt.  xxv.  41.) 


THE  SACRAMENT  OF  PENANCE.  93 

[Prayer.']      Through   Thy  great  mercy,  O  God,  and  through  the  merits  of 
Jesus  Christ,  forgive  us  our  sins.     From  all  sin,  Lord  Jesus,  deliver  us. 


Chapter  X\\). 

<£he  0acrament  of  penance. 


m 


AN,  even  though  regenerated  and  justified,  is  still  liable  to  fall 
into  sin,  on  account  of  the  depravity  of  his  fallen  nature,  and 
also  on  account  of  the  many  temptations  that  surround  him  : 
therefore  our  loving  Lord,  in  His  infinite  mercy,  instituted  an- 
other sacrament  for  the  forgiveness  of  sin  committed  after  baptism. 
This  is  the  sacrament  of  penance,  in  which,  by  the  absolution  of  the 
priest,  joined  with  the  contrition,  conjession,  and  satisfaction  of  the  peni- 
tent, the  sins  of  the  penitent  are  forgiven  by  God,  through  the  application 
)f  the  merits  of  Jesus  Christ,  and  a  grace  is  given  him  to  help  him  to 
tvoid  sin  in  future. 

Contrition  is  an  interior  grief,  horror  and  detestation  of  sin  commit- 
ted, with  the  firm  resolve  never  more  to  relapse  into  our  evil  habits.* 
Contrition  thus  includes  in  itself  two  acts  :  sorrow  of  the  heart  for  sin 
committed,  and  the  purpose  of  the  will  to  avoid  sin  in  future. 

Confession  is  an  express,  contrite,  but  secret  self-accusation,  to  a  duly 

tuthorized  priest,  of  at  least  all  grievous  sins  committed  after  baptism,  of 

which  he  wishes  to  receive  absolution,  or  of  all  the  mortal  sins  committed 

since  the  last  confession  when  absolution  was  received,  as  far  as  we  can 

recall  them  to  our  memory .+ 

Satisfaction  means  doing  the  penance  enjoined  by  the  priest  in  confes- 
sion, repairing  the  scandal  if  any  was  given,  and  restoring  the  property 
and  good  name  to  our  neighbor  in  case  of  his  having  been  injured  by  us. 

Almighty  God  certainly  can,  if  it  so  pleases  Him,  depute  a  man  to 
forgive  sins  in  His  name.  That  He  did  depute  certain  men  to  forgive 
sins  is  plain  from  what  our  blessed  Lord  said  to  His  Apostles,  and  in  the 
persons  of  the  Apostles  to  their  legitimate  successors  to  the  end  of  the 
world  :  "  Peace  be  to  you.  As  the  Father  hath  sent  me,  I  also  send  you. 
When  He  had  said  this,  He  breathed  on  them  ;  and  He  said  to  them  :  Re- 
ceive ye  the  Holy  Ghost :  whose  sins  you  shall  forgive,  they  are  forgiven 
them  ;  and  whose  sins  you  shall  retain,  they  are  retained."  (St.  John  xx. 
21-23.) 

*  See  Council  of  Trent,  Session  xiv.  chap.  4.  f  See  Method  of  Confession,  Part  II.  No.  16  of  this  book. 


Q4  THE  SACRAMENT  OF  PENANCE. 

This  divine  commission  to  forgive  sins  in  Christ's  name  was  alwaj 
understood  to  mean  what  the  words  just  quoted  from  St.  John  naturalh 
and  plainly  signify  ;  namely,  that  God  has  commissioned  certain  men  to 
grant,  and  also  withhold,  the  forgiveness  of  sin  in  His  name  ;  and  these 
words  have  thus  been  understood  from  the  time  of  the  Apostles  until 
now  by  the  Catholic  Church,  and  have  thus  been  understood  also  by  the 
separated  Greek  and  other  Oriental  schismatical  churches,  in  which  the 
sacrament  of  penance  is  also  believed  and  practised. 

It  is  of  course  always  God  who  forgives  when  forgiveness  is  granted 
through  the  instrumentality  or  ministration  of  a  priest  who  acts  as  min- 
ister of  God.  As  in  holy  baptism,  it  is  God  who  forgives,  yet  it  is  done 
through  the  medium  of  the  minister  who  dispenses  that  sacrament  of  re- 
generation, for  whether  it  be  Paul  or  Cephas  who  baptizes,  it  is  always 
Jesus  Christ  who  baptizes  ;  so  in  the  sacrament  of  penance,  when  the 
priest  forgives,  it  is  God  who  forgives  through  His  appointed  authorized 
minister. 

From  the  words  of  St.  John,  lately  quoted,  it  is  evident  that  the  priest 
has,  by  the  commission  of  Christ,  sometimes  to  forgive,  and  sometimes  to 
retain,  that  is,  to  withhold  forgiveness  of  sin  ;  therefore  it  is  necessary 
that  the  penitent  sinner  should  make  known  to  the  priest  in  confession 
the  state  of  his  conscience,  in  order  that  the  priest  may  give  or  withhold 
absolution  with  k?wwledge  and  prudence,  and  not  grant  or  deny  it  unduly 
or  at  hazard,  which  Jesus  Christ  never  intended. 

The  priest,  in  fact,  who  is  called  upon  to  dispense  the  sacrament  of 
penance,  to  remit  or  to  retain  sin,  has  to  decide  whether  the  person  who 
comes  to  him  as  a  penitent  is  really  guilty  of  sin  or  not ;  whether,  if  guilty, 
the  sin  is  grievous  or  is  venial ;  whether  reparation  to  a  neighbor  is  re- 
quired or  not ;  he  must  see  what  instruction,  admonition,  advice,  or  pen- 
ance he  has  to  give  him  ;  he  must  form  a  well-grounded  judgment  whether 
the  penitent  has  or  has  not  the  dispositions  which  render  him  fit  to  receive 
absolution. 

In  short,  the  priest  in  the  tribunal  of  penance  is  a  judge,  and  as  such 
he  must,  as  a  rule,  have  full  knowledge  of  the  case  upon  which  he  has  to 
pronounce  judgment  ;  and  this  knowledge  he  can  only  have  from  the 
confession  of  the  penitent  person. 

That  it  is  a  good  thing  to  confess  our  sins  appears  from  the  following 
passages  of  Holy  Writ :  "  He  that  hideth  his  sins  shall  not  prosper  ;  but 
he  that  shall  confess,  and  forsake  them,  shall  obtain  mercy."  (Proverbs 
xxviii.  13.)  St.  James  writes:  "Confess,  therefore,  your  sins  one  to 
another."  (v.  16.)  If  open  confession  is  good  for  the  soul,  how  much 
more  advantageous  is  it  to  confess  to  a  priest  who  has  deputed  power 
from  God  to  forgive  our  sins.     We  must  bear  the  shame  of  showing  our 


THE  HOLY  EUCHARIST. 


95 


wounds  and  bruises,  and  festering  sores,  if  we  wish  to  be  cured.  To  hum- 
ble ourselves  before  the  minister  of  God  is  some  reparation  for  the  evil 
we  have  done  ;  that  humiliation  pleases  God  and  procures  for  us  many 
great  blessings. 


HE  Holy  Eucharist  is  the  true  body  and  blood  of  Jesus  Christ  un- 
der the  outward  appearances  of  bread  and  wine. 

This  sacrament  surpasses  in  excellence  all  the  other  sacraments, 
because  under  the  appearances*  of  bread  and  wine,  and  under  each 
of  these  appearances  or  species,  that  is  to  say,  under  the  species  of  bread 
and  under  the  species  of  wine,  this  most  blessed  sacrament  contains  truly, 
really,  and   substantially  though  not  perceptibly  to  our  senses,  nor  with 
their  natural  accidents,  the  body  and  blood  of  our  Lord  Jesus  Christ,  to- 
gether with  His  soul  and  divinity,  which  can  never  be  separated  from 
is  body  and  blood. 
Our  Saviour  said  :  "  My  flesh  is  meat  indeed ;  and  my  blood  is  drink 
indeed."     (St.  John  vi.  56.)     And  when  He  instituted  this  sacrament  He 
said:  "This  is  my  body  which  is  given  for  you.     Do  this  for  a  commem- 
oration of  me."     "This   is   the   chalice,  the  new  testament  in  my  blood, 
which  shall  be  shed  for  you."     (St.  Luke  xxii.  19,  20.) 

The  words  :  "  Do  this  in  commemoration  of  me,"  should  not  be  taken 
s  though  at  variance  with  the  real  presence  of  our  Lord  in  this  blessed 
sacrament.  At  a  banquet  in  commemoration  of  a  battle,  the  presence  of 
the  victor  does  not  render  the  commemoration  impossible,  but  the  more 
striking.  It  may  also  be  said  that  the  presence  of  Jesus  Christ  in  this 
most  holy  sacrament  renders  the  commemoration  of  his  death  the  more 
vivid. 

The  change  or  passing  of  one  substance  into  another  is  called  Transub- 
stantiation.  The  co-existence  of  one  substance,  together  with,  or  mingled 
with,  another  substance  is  called  Consubsta7itiation. 

To  understand  the  word  transubstantiation,  it  is  well  to  remark  that  in 
all  bodies  there  are  two  things  to  be  noted;  1st,  the  outward  qualities, 
such  as  taste,  smell,  shape,  color;  and  2d,  the  matter  or  substance,  wholly 
imperceptible  to  our  senses,  on  which  these  qualities  rest.     The  sensible 

*  Those  qualities  which  are  outwardly  noticed  by  the  senses,  as  color,  taste,  or  shape,  are  also  called 
species  and  accidents. 


„ 


. 


}0  THE  lh  >L  Y  El  r(  HA  R/ST, 

qualities  are  objects  of  knowledge  which  we  can  acquire  by  the  testimony 
^i  the  senses ;  but  we  cannot  form  any  exact  notion  of  the  nature  or  ell 
mentary  structure  of  the  inward  substance.  We  know  for  certain  that  ii 
each  body  there  must  be  the  substance,  or  that  underlying  thing  u\ 
which  the  accidents  rest,  and  that  the  substance  is  the  essential  part  in 
body:  but  of  the  nature  of  substance  itself  we  have  only  a  very  imperfe< 
knowledge. 

When  a  change  in  the  substance  of  anything  takes  place  in  which  thine 
all  the  outward  appearances  remain  as  they  were  before,  but  only  the  n 
ward  imperceptible  substance  is  entirely  changed,  this  is  called  transubstan- 
tiation.     Transubstantiation,  therefore,  is  the  entire  change  of  the  inward 
imperceptible  substance,  while  all  the  outward  appearances  of  that  sub- 
stance remain  as  they  were  before,  unchanged. 

The  Catholic  Church  teaches  that  before  consecration  what  on  the 
altar  appears  to  be  bread  and  wine  is  simply  bread  and  wine,  and  that 
after  the  consecration  of  that  bread  and  of  that  wine  that  which  still  ap- 
pears to  be  bread  and  wine  is  no  longer  bread  and  wine,  but  the  body  and 
blood  of  Jesus  Christ.  Something  remains,  namely,  the  outward  qualities 
or  species  of  bread  and  wine ;  and  something  is  changed,  namely,  the  in- 
ward invisible  substance  of  that  bread  and  of  that  wine  into  the  body  and 
blood  of  Christ ;  this  inward  change  or  conversion  is  what  is  called  tran- 
substantiation. 

Catholics  believe  that  in  the  holy  Eucharist  transubstantiation,  or  a 
change  of  substance,  and  not  consubstantiation,  or  co-existence  of  two 
substances,  takes  place,  for  the  simple  reason  that  our  Saviour,  at  the  Last 
Supper,  did  not  say:  "In  this"  or  "with  this  is  my  body,"  "in  this,"  or 
"  with  this  is  my  blood,"  but  he  said  :  "THIS  is  my  body,"  "THIS  is  my 
blood,"  which  words,  in  their  natural  meaning,  imply  a  change  of  sub- 
stance;  for  if  what  Jesus  held  in  His  hands  was  truly  His  body  and 
His  blood,  it  must  have  ceased  to  be  the  substance  of  bread  and  of 
wine. 

And  this  is  still  more  apparent  from  the  New  Testament  as  written  in 
the  Syro-Chaldaic,  Greek,  and  Latin  languages,  in  which  the  word  this, 
in  the  expression,  "This  is  my  body,"  is  neuter  and  cannot  be  referred  to 
bread,  which  in  those  languages  is  of  masculine  gender,  so  that,  according 
to  the  force  of  these  languages,  the  only  plain  meaning  is — this  thing 
which  I  hold  in  my  hand  is  my  body. 

If  we  were  to  interpret  these  expressions  to  mean — This  bread  is  my 
body  ;  this  wi?ie  is  my  blood — there  would  be  a  downright  contradiction, 
because  bread  is  one  substance  and  the  body  of  Christ  is  another,  wine 
is  one  substance  and  the  blood  of  Christ  is  another  substance  ;  and  if  we 
were  to  stretch   those  expressions  to  mean — In  this  bread  there  is  my 


St.  Patrick  and  St.  Bridget. 


St.  Francis-Xavier. 


THE  SPREAD  OF  THE  GOSPEL. 


THE  HOLY  SACRIFICE  OF  THE  MASS.  9; 

body  ;  in  this  wine  there  is  my  blood — it  would  be  doing  a  grave  vio- 
lence to  the  text. 

To  believe  in  transubstantiation,  therefore,  is  in  plain  words  to  be- 
lieve the  assertion  of  Christ  without  hesitation  or  demur,  without  seek- 
ing for  an  escape,  and  without  a  doubt.  To  Christ  asserting  :  "  This  is 
my  body,"  "  This  is  my  blood,"  it  is  to  answer  with  simplicity  of  faith : 
"  Yes,  Lord,  I  believe  what  thou  sayest ;  It  is  thy  body,  it  is  thy  blood." 
To  explain  away  these  two  expressions  by  flying  to  a  figurative  meaning, 
is  to  admit  that  the  literal  sense  is  plainly  in  favor  of  the  interpretation 
followed  by  Catholics  in  all  ages. 

Transubstantiation  takes  place  when  the  words  of  consecration, 
"  This  is  my  body,"  "  This  is  my  blood,"  used  and  ordered  by  Christ,  are 
pronounced  over  the  elements  of  bread  and  wine  in  the  holy  sacrifice  of 
the  Mass  by  a  priest,  rightly  ordained.  As  Jesus  Christ,  the  Son  of  God 
made  man,  when  visible  on  earth  could  and  should  be  adored,  though 
His  divinity  was  under  the  veil  of  His  humanity,  so  He  can  and  should 
be  adored  in  the  holy  Eucharist  though  His  divinity  and  humanity  are 
under  the  veil  or  accidents  of  bread  and  wine. 

All  persons  who  are  capable  of  being  instructed  in  this  holy  mystery, 
are  bound  by  the  command  of  Christ  to  receive  this  adorable  sacrament ; 
and  the  Catholic  Church,  which  allows  to  the  faithful,  and  even  recom- 
mends, the  daily  reception  of  the  blessed  Eucharist,  commands  the  re- 
ception of  it,  "  at  least  once  a  year  "  at  Easter  time. 

This  solemn  precept  is  based  on  the  words  of  Jesus  Christ  :  "  Amen, 
amen,  I  say  unto  you:  Unless  you  eat  the  flesh  of  the  Son  of  man,  and 
drink  His  blood,  you  shall  not  have  life  in  you."     (St.  John  vi.  54.) 


Chapter  Xbl- 


£hc  €)ohj  Sacrifice  of  tljc  Jttass,     £()c  Jjolg  Sacrifice  of  tlie 
iftass  scroes  to  applg  Ctyttat's  ttebemption  to  Jtlen. 

ACRIFICE  is  the  highest  act  of  religion,  because  other  acts  with 

which  we  worship  God  may  also  be  used,  though  in  a  limited 

sense,  in  honoring  the  angels,  the  saints,  kings  and  other  high 

personages,  while  sacrifice  is  so  exclusively  due  to  God,  that  it 

can  only  be  offered  to  Him  ;   for  the  natural  end  of  sacrifice  is  to  show, 

by  the   destruction  of,  or  notable  change  in,  the  victim,  the  sovereign 

dominion  over  creation  which  belongs  to  God  alone. 


9$ 


TJIE  HOLY  SACRIFICE  OF  THE  MASS. 


From  the  beginning  of  the  world  the  servants  of  God  were  accus- 
tomed to  offer  sacrifice  to  the  most  high  God.  And  in  all  ancient  re- 
ligions, true  or  false,  this  worship  of  sacrifice  was  always  looked  upon  as 
the  most  solemn  act  of  religion. 

It  was  therefore  proper,  that  as  in  the  law  of  nature,  and  in  the 
iic  law.  there  were  sacrifices  instituted  by  the  Almighty,  there 
should  also  be  in  the  law  of  grace  a  continual  sacrifice  whereby  to  wor- 
ship God  in  a  manner  worthy  of  Him,  besides  the  one  sacrifice  offered 
by  our  Lord  Jesus  Christ  on  Mount  Calvary. 

As  the  sacrifices  with  shedding  of  blood  of  the  Old  Law  were  figures 
of  the  sacrifice  offered  by  Christ  on  Calvary  with  the  shedding  of  His 
most  precious  blood,  so  those  sacrifices  of  the  Old  Law  that  were  with- 
out the  shedding  of  blood  were  types  of  another  sacrifice  in  the  New 
Law,  which  also  was  to  be  without  blood-shedding. 

The  prophet  Malachias  foretold  in  plain  words  this  daily  sacrifice  of 
the  New  Law  when  he  said  :  "  For  from  the  rising  of  the  sun,  even  to 
the  going  down,  my  name  is  great  among  the  Gentiles  :  and  in  every 
place  there  is  sacrifice,  and  there  is  offered  to  my  name  a  clean  oblation  ; 
for  my  name  is  great  among  the  Gentiles,  saith  the  Lord  of  hosts." 
(Malachias  i.  u.) 

What  it  was  reasonable  we  should  have,  what  was  foreshadowed  by 
the  figures  of  the  Old  Testament,  and,  moreover,  what  was  even  fore- 
told, our  Lord  Jesus  Christ  accomplished  at  the  Last  Supper.  For  the 
holy  Eucharist  which  He  then  instituted  is  not  only  a  sacrament  but  also 
a  true  sacrifice  offered  up  then  by  the  same  Jesus  Christ  to  His  Eternal 
Father,  and  offered  also  by  Himself  daily  through  the  ministry  of  the 
priest  whenever  the  priest  celebrates  holy  Mass  at  the  altar  ;  the  faithful 
who  are  present  uniting  in  the  oblation. 

The  holy  sacrifice  of  the  Mass  is  a  commemorative  sacrifice,  regarded 
as  a  true  sacrifice  by  the  Apostles  and  their  successors,  and  by  the  whole 
Catholic  Church  in  all  centuries.  It  is  still  so  regarded  even  by  all 
ancient  schismatical  churches,  who  separated  themselves  from  the  Cath- 
olic Church  between  the  fifth  and  ninth  centuries,  and  who  have,  up  to 
the  present,  preserved  among  them  the  sacrifice  of  the  Mass  as  an  insti- 
tution of  Christ. 

To  complete  a  commemorative  sacrifice,  the  actual  putting  to  death 
of  the  victim  is  not  necessary,  but  only  the  real  presence  of  the  victim, 
accompanied  by  a  mystical  death,  or  by  such  a  notable  change  in  the 
thing  offered  as  may  represent  death. 

Jesus  Christ  "dieth  now  no  more"  (Romans  vi.  9),  and  yet  He  offers 
Himself  to  His  Eternal  Father  as  one  dead,  though  alive,  "a  Lamb 
standing  as  it  were  slain"  (Apocalypse  [or  Revelation]  v.  6),  showing 


THE  HOLY  SACRIFICE  OF-  THE  MASS.  99 

continually  to  God  the  Father  His  five  most  precious  wounds,  the  marks 
of  His  immolation  on  Calvary.  In  like  manner  His  having  died  once, 
never  to  die  again,  does  not  prevent  Jesus  Christ  from  being  offered  a 
true  Victim  in  the  holy  sacrifice  of  the  Mass  as  an  immolation  with  only 
a  mystical  death. 

Some  of  the  sacrifices  of  the  Old  Law  were  of  this  kind,  as,  for  exam- 
ple, the  typical  sacrifice  of  Isaac  by  Abraham  ;  and  in  the  offering  of  the 
sparrows.  Of  these  we  read  in  the  book  of  Leviticus  (xiv.  6):  "The 
other  [sparrow]  that  is  alive  he  [the  priest]  shall  dip  with  the  cedar- 
wood,  and  the  scarlet  and  the  hyssop,  in  the  blood  of  the  sparrow  that  is 
immolated;"  "he  shall  let  go  the  living  sparrow."  Another  instance  is 
the  "Emissary-goat"  (or  scape-goat),  "he  shall  present  alive  before 
the  Lord,  that  he  may  pour  out  prayers  upon  him,  and  let  him  go  into 
the  wilderness."     (Leviticus  xvi.  10.) 

Moreover,  there  are  sacrifices  of  lifeless  things,  which  serve  to  sup- 
port animal  life,  in  which,  therefore,  actual  death  is  not  possible.  Such 
were  the  loaves  of  proposition  or  shew-bread,  called  in  Leviticus  (xxiv. 
9)  "  most  holy  of  the  sacrifices  of  the  Lord  by  a  perpetual  right."  Such 
likewise  were  the  sacrifices  described  in  the  second  chapter  of  Leviticus 
in  verses  2,  9,  16,  where  it  is  ordered  that  a  handful  of  the  flour  offered 
by  the  people  should  be  offered  by  the  priest  in  sacrifice  upon  the  altar, 
and  there  burned  by  the  priest  Aaron  or  his  sons. 

This  sort  of  sacrifice  was  regarded  by  the  Jews  as  a  true  sacrifice,  called 
mincha,  which  word  is  translated  by  the  seventy  interpreters  (in  the  old 
Greek  version  called  the  Septuagint)  and  by  the  Latin  Vulgate  simply 
sacrifice. 

Now  it  is  clear  that  in  this  kind  of  sacrifice  neither  an  actual  nor  even 
a  mystical  death  took  place,  but  only  a  very  notable  change,  which  is 
enough  for  the  nature  of  a  sacrifice. 

In  the  holy  Eucharist,  the  Victim,  namely,  Jesus  Christ,  is  truly  pres- 
ent, therefore  He  can  be  offered  up,  and  He  is  truly  offered  up,  as  an  obla- 
tion to  His  Eternal  Father ;  and  although  the  death  of  the  victim  does 
not  occur  in  reality,  yet  it  takes  place  mystically;  the  body  of  Christ  be- 
ing made  present,  as  though  separated  from  the  blood,  since  by  the  power 
of  the  consecrating  words,  first  the  body  of  Christ  is  caused  to  be  present 
under  the  species  (or  what  appears  to  the  senses)  of  bread,  and  then  His 
blood  is  caused  to  be  present  under  the  species  of  wine.  This  mystical 
death,  by  seeming  separation  of  the  blood  from  Christ's  body,  joined  with 
the  true  offering  of  Jesus  Christ,  who  is  truly  present,  living  and  entire 
under  each  species,  can  and  does  constitute  a  real  sacrifice  commemorative 
of  that  of  the  cross. 

This  twofold  consecration  is  by  Christ's  institution  so  essential  for  the 


loo  TH&  HOLY  SACRIFICE  OF  THE  MASS  SERVES 

sacrificial  act,  that  if  there  were  only  a  consecration  of  the  bread,  or  only  a 
consecration  of  the  wine,  our  Lord  would  be  present,  but  not  as  a  sacrifice, 
because  in  these  cases  the  mystical  immolation  would  not  be  complete. 

Jesus  Christ  is  called  by  the  royal  psalmist,  "  A  priest  for  ever  accord 
ing  to  the  order  of  Melchisedech  "  (  Psalm  cix.  4),  because  the  sacrifice  which 
Melchisedech  offered  as  "  the  priest  of  the  most  high  God"  (Genesis  xiv. 
18),  was  that  of  bread  and  wine,  which  was  not  a  direct  figure  of  the 
sacrifice  offered  up  on  Calvary  with  spilling  of  blood,  but  of  the  sacrifice  of 
the  Mass,  which  is  offered  under  the  species  of  bread  and  wine,  without 
the  shedding  of  blood,  and  offered  for  ever  ;  "  the  clean  oblation  "  spoken 
of  by  the  prophet  Malachias.  (i.  n.) 

It  seems  plain  that  it  is  also  in  reference  to  the  sacrifice  of  the  Mass 
that  mention  is  made  by  St.  Paul  of  an  altar  as  belonging  to  the  Chris- 
tian dispensation  ;  an  altar  always  denoting  a  sacrifice.  (Hebrews  xiii.  10.) 

The  holy  sacrifice  of  the  Mass  does  not  differ  in  its  essence  from  the 
sacrifice  offered  up  upon  Mount  Calvary.  As  we  find  on  Calvary  and  in 
the  Mass  the  same  identical  Victim,  and  the  same  principal  Offerer,  Jesus 
Christ,  the  two  sacrifices  are  essentially  the  same.  The  two  sacrifices  only 
differ  in  non-essentials,  because  only  the  manner  of  offering  is  different. 
One  was  offered  by  Christ  personally,  the  other  is  offered  by  Him  through 
His  ministers.  That  was  offered  with  real  suffering,  real  shedding  of 
blood  and  real  death  of  the  Victim  ;  this  with  only  a  mystical  suffering, 
a  mystical  shedding  of  blood,  and  a  mystical  death  of  the  same  Victim. 
Therefore  the  priest,  at  the  time  of  the  consecration,  does  not  say  :  "This 
is  the  body  of  Christ,"  but  acting  in  the  person  of  Christ,  says  :  "  This  is 
my  body,"  according  to  the  divine  command,  "  Do  this,"  or,  as  these 
words  might  be  rendered,  Offer  up  this.  It  is  on  account  of  this  sacri- 
fice offered  daily  on  our  altars  by  Christ  that  our  Lord  is  called  "  A  priest 
for  ever,  according  to  the  order  of  Melchisedech."  (Psalm  cix.  4;  Hebrews 
vii.  17.) 

ST.  PAUL  affirms  that  Christ  offered  Himself  only  once,  meaning,  by 
suffering,  blood-shedding,  and  death;  as  he  compares  Christ's  oblation 
to  the  oblations  of  animal  victims  of  the  Old  Law  which  were  made  by  a 
real  destruction  of  their  animal  life. 

There  is  nothing  in  the  Mass  which  is  opposed  to  this  teaching  of  St. 
Paul.  So  far  from  it,  the  Mass  is  a  perpetual  witness  to  the  fact  of  that 
single  death  in  blood ;  it  is  one  of  the  most  striking  attestations  we  can 
make  that  Christ  died  for  the  world  ;  there  cannot  be  a  more  conspicuous 
witness  to  the  one  death  of  the  one  Victim  than  the  holy  sacrifice  of  the 
Mass  ;  that  august  act,  which,  instituted  by  Christ  Himself,  shows  forth 
the  Lord's  death  till  He  come,  that  death,  without  which  the  Mass  would 
have  neither  a  meaning  nor  even  an  existence. 


TO  APPLY  CHRIST'S  REDEMPTION  TO  MEN.  101 

What  is,  then,  the  chief  purpose  of  the  Mass  ?  The  chief  purpose  of 
the  holy  sacrifice  of  the  Mass  is  to  apply  practically  to  our  souls  individ- 
ually those  merits  and  graces  which  the  sacrifice  of  the  cross  had  already 
gathered  and  prepared  for  all  mankind  ;  it  is  a  channel  or  secondary 
fountain  of  the  effects  of  redemption,  not  the  original  source  ;  not  adding 
value  or  merit  to  the  sacrifice  of  Christ  offered  once  for  all  on  Calvary. 
It  is  not  a  sacrifice  totally  distinct  from,  and  independent  of,  that  of  the 
cross,  as  the  different  victims  and  sacrifices  of  the  Old  Law  were  inde- 
pendent of,  and  additional  to,  each  other ;  but  it  is  a  renewal  and  repeti- 
tion of  the  "  once  offered "  oblation,  by  being  a  renewed  sacrificial 
presentation  of  the  same  Victim  in  another  and  unbloody  manner  through 
the  ministry  of  the  priest.  It  is  renewed  and  repeated  that  we  may  have 
an  opportunity  of  practically  joining  in  that  sacrifice  ;  repeated  not  for 
the  sake  of  redeeming  mankind  afresh,  or  of  adding  to  the  merits  of  the 
redemption,  but  to  apply  Christ's  satisfaction  and  merits,  gained  on  Cal- 
vary, to  the  Church  in  general,  and  to  each  soul  in  particular. 

The  following  illustration  will  perhaps  assist  in  making  this  more  plain. 

If  some  one  had  defrauded  the  state,  and  a  rich  man  should  offer  to 
pay  the  amount  stolen  on  condition  that  the  guilty  person  should  be  for- 
given ;  should  the  state  accept  the  terms,  on  the  understanding  that  the 
guilty  person  should  first  make  a  special  application  to  the  state,  signed 
by  the  rich  man  and  by  himself,  no  one  would  call  this  second  require- 
ment a  lessening  of  the  value  of  the  first.  It  seems  easy  to  conceive  that 
this  second  demand  is  neither  unreasonable,  nor  unjust,  nor  disparaging 
to  the  former ;  and  why  ?  Because  it  is  based  on  the  same  agreement 
and  presupposes  it ;  it  is  only  something  required  for  properly  carrying 
out  the  transaction  in  its  details ;  a  condition  reasonably  exacted  in  order 
to  have  the  promised  forgiveness  in  an  orderly  and  profitable  manner, 
and  not  with  the  intention  of  adding  to  the  sum  already  laid  down. 

Thus  the  sacrifice  of  the  Mass  cannot  be  considered  to  detract  from 
the  sacrifice  offered  up  "once  for  all"  on  Calvary,  because  the  sacrifice  of 
the  Mass  rests  upon  it,  derives  all  its  value  from  it,  and  presupposes  it ; 
and  yet  the  Mass  is  a  true  sacrifice,  because  Jesus  Christ  is  truly  offered 
itp,  though  in  another  form ;  and  offered,  not  in  the  sense  of  adding  new 
merits,  as  if  wanting  to  the  first,  but  because  it  is  a  means  appointed  by 
the  Eternal  Father  and  the  incarnate  Son,  for  applying  the  merits  of  the 
one  bloody  sacrifice  to  the  whole  Church  in  general,  and  to  each  soul  in 
particular. 

To  illustrate  the  same  thing  by  another  example,  we  may  suppose  that 
in  a  certain  empire  an  orator,  by  a  prodigy  of  eloquence,  had  obtained 
from  the  emperor  the  freedom  of  a  certain  province,  on  the  condition, 
however,  that  such  freedom  should  be  granted  only  to  those  inhabitants 


102 


CEREMONIES  AND  RITUAL  OF  THE  CHURCH. 


who  were  present  at  the  recital,  before  appointed  persons,  of  that  oration 
by  a  deputy  of  the  said  orator.  It  is  clear  that  this  condition,  far  from 
lessening  the  value  of  the  original  oration,  would  only  tend  to  increase 
the  honor  of  the  orator  and  the  value  of  his  oration,  by  causing  each 
inhabitant  of  that  province  to  appreciate  it  more  fully,  and  feel  more 
deeply  indebted  to  that  orator. 

The  same  may  be  said  of  the  holy  sacrifice  of  the  Mass,  for  it  gives 
an  opportunity  to  each  of  us  in  particular : 

i  st,  To  join  our  Lord  and  the  priest  in  offering  the  divine  Victim  of 
Calvary,  present  on  our  altars,  to  the  Eternal  Father ; 

2d,  To  feel  more  deeply  indebted  to  Jesus  Christ  by  commemorating 
with  a  deep  sense  of  gratitude  and  love  the  great  sacrifice  of  Calvary. 

3d,  To  reap  the  fruit  of  that  great  sacrifice  by  having  it  practically 
and  personally  applied  to  us.  All  these  benefits,  as  is  evident,  redound 
entirely  to  the  greater  honor  of  Christ  and  of  His  great  sacrifice  on  Mount 
Calvary. 

The  Mass  no  more  detracts  from  Christ's  passion  and  death  than  did 
the  offering  which  Christ  Himself  made  at  His  first  entering  into  the 
world,  or  at  His  presentation  in  the  temple,  or  at  His  Last  Supper,  or 
than  baptism  or  any  other  sacrament  does  ;  for  by  all  of  them  Christ  ap- 
plies to  us  the  merits  of  His  passion  and  death. 

In  fact,  holy  Mass  is  but  one  of  the  means  left  by  our  Saviour  for 
applying  His  merits  to  man.  He  Himself  instituted  holy  Mass  when 
He  gave  the  command  to  His  Apostles  :  "  Do  this  for  a  commemoration 
of  me."     (St.  Luke  xxii.  19.)* 


Ceremonies  cm&  Ritual  of  tt)e  Catholic  <£t)urcl). 

N  the  administration  of  the  sacraments  and  in  the  celebration  of  the 
Mass  and  other  sacred  services,  the  Church  makes  use  of  ceremo- 
nies ;  that  is,  she  employs  certain  forms  and  rites  for  the  purpose 
of  administering  the  things  of  God  in  a  becoming  and  dignified 
manner,  and  proper  to  impress  the  faithful  with  sentiments  of  faith  and 
piety  befitting  the  occasion. 

Ceremonies  do  not  form  an  essential  part  of  the  institution  of  Christ, 
most  of  them  having  been  added  by  the  Church  in  the  time  of  the  Apos- 

*  See  Part  II.  No.  I5,_A  Method  of  Hearing  Mass. 


CEREMONIES  AND  RITUAL  OF  THE  CHURCH.  103 

ties  or  in  subsequent  ages.  Consequently  they  may,  by  the  same  author- 
ity, be  changed  or  omitted  (as,  in  fact,  in  cases  of  necessity  they  are  omit- 
ted), without  affecting  the  validity  of  the  sacraments.  But  as  they  are 
prescribed  by  the  Church,  acting  under  the  guidance  of  the  Holy  Spirit, 
in  order  the  better  to  show  forth  the  dignity  and  the  effects  of  the  sacra- 
ments, and  to  dispose  us  to  receive  them  in  a  more  devout  manner,  it 
would  be  wrong  to  omit  them,  except  in  cases  of  necessity. 

That  it  is  proper  and  dutiful,  and  therefore  important,  that  divine  ser- 
vice and  the  administration  of  the  sacraments  should  be  accompanied  by 
ceremonies  may  be  gathered  from  the  fact  that  not  only  the  Latin  Church, 
but  also  all  the  ancient  churches  of  the  East  abound  in  ceremonies  from 
a  very  remote  period,  and  many  of  them  traceable  to  apostolic  times. 
Thus  we  see  that  the  Greek,  Armenian,  Chaldean,  Syro-Chaldean,  Coptic, 
and  Eutychian  churches  in  the  East  have  at  all  times  used  ceremonies  as 
well  as  the  Roman  Catholic  Church.  Long  experience  testifies  to  the 
rood  effect  which  the  use  of  ceremonies  produces  on  the  people. 

If  solemn  ceremonies  were  not  used  in  the  celebration  of  the  Mass, 
Catholic  belief  in  the  real  presence  of  Christ  upon  our  altars  would  not 
be  fitly  expressed.  If  the  faithful  saw  the  altar  stripped  of  ornaments, 
and  the  officiating  priests  without  distinctive  vestments,  not  bending  the 
knee,  and  not  giving  any  outward  token  of  worship  before  the  conse- 
crated elements,  their  Catholic  instinct  would  be  shocked.  On  the  other 
hand,  when  they  see  the  great  pains  taken  and  the  great  cost  often  in- 
curred for  the  becoming  adornment  of  the  house  of  God,  for  making  the 
altar,  the  tabernacle,  and  the  throne  gleam  with  rich  ornaments ;  when 
they  see  that  the  priests  and  their  assistants  are  robed  with  distinctive 
emblematic  vestments,  and  especially  when  they  see  them  bend  their 
knees  in  humble  adoration  before  the  consecrated  Host  and  the  conse- 
crated chalice,  their  faith  and  devotion  are  strengthened,  and  the  practical 
lesson  they  receive  is  likely  to  do  them  more  good  than  any  sermon  on 
the  subject. 

What  we  have  said  of  the  ceremonies  of  the  Mass  may  be  applied  in 
due  proportion  also  to  those  ceremonies  used  in  the  administration  of  the 
sacraments,  and  in  all  the  services  of  the  Church. 

It  is  objected  that  there  is  danger  that  ceremonies  may  lead  to  mere 
formality ;  but  I  venture  to  say  that  the  ceremonies  used  by  the  Catholic 
Church,  especially  those  used  in  the  holy  sacrifice  of  the  Mass,  far  from 
leading  people  to  formality,  draw  them  on  to  greater  spirituality  and 
fervor. 

Let  us  consider  these  externals,  first,  with  regard  to  the  officiating 
priest,  and  afterwards  with  respect  to  the  people. 

The  Mass  ordinarily  consists  of  the  following  things  : — The  42d  Psalm, 


104  CEREMONIES  AND  RITUAL  OF  THE  CHURCH. 

beginning  "  Judica  me,  Dcus"  (Judge  me,  O  God) — the  Confiteor — the  In- 

■t,  or  entrance  prayer — the  " Kyric  eleison"  (Lord,  have  mercy)— 
M  Christe  eleison  "  (Christ,  have  mercy),  repeated  nine  times — the  "Gloria 
in  cxcclsis"  (Glory  to  God  in  the  highest) — the  Collect — the  Epistle  for 
the  day — the  prayer,  "  Munda  cor  meutn"  (Cleanse  my  heart,  O  God) — the 
Gospel  for  the  day — the  Nicene  Creed — the  Offertory — part  of  the  25th 
Psalm,  beginning  at  the  verse  "  Lavabo" — (that  is,  I  will  wash) — Oblation 
prayef — the  prayer  called  Secret — the  Preface — the  Sanclus,  or  Holy,  Holy, 
1  loly — the  Canon,  or  prayers  according  to  solemn,  unvarying  rule — conse- 
cration of  the  Host — consecration  of  the  wine — prayers  after  consecra- 
tion— the  Lord's  Prayer — Agnus  Dei  (Lamb  of  God) — three  prayers 
before  communion — communion  of  the  priest — prayers  after  communion 
— the  blessing  of  the  people — the  last  Gospel,  most  frequently  from  the  first 
chapter  of  St.  John  (In  the  beginning  was  the  Word).  (See  Method  of 
Hearing  Mass,  Part  II.  No.  15.) 

Now  it  appears  that  all  this  is  thoroughly  spiritual,  and  without  any 
ceremonial  formality,  especially  when  we  consider  that  the  greatest  part 
of  this  is  said  or  done  by  the  priest  in  secret,  that  is,  in  a  low  tone  of 
voice. 

What  is  less  important  in  the  Mass,  and  what  may  strictly  be  called 
ceremonial,  consists  in  the  priest's  changing  his  position  ;  in  his  reverently 
bowing  the  head  and  kneeling  :  in  kissing  the  altar  and  paten  (or  silver 
plate  on  which  the  Host  is  placed);  in  joining  or  in  raising  his  hands  ;  in 
looking  up  toward  heaven,  or  to  the  crucifix  on  the  altar  ;  in  making  re- 
peatedly the  sign  of  the  cross  ;  and  in  turning  towards  the  people  when 
addressing  them,  as  when  he  says  "  Dominus  vobiscum  "  (The  Lord  be 
with  you),  and  "  Orate,  fratres"  (Brethren,  pray). 

But  men  are  struck  at  the  reflection  that  many  of  these  things  Jesus 
did,  and  that,  therefore,  they  cannot  be  called  valueless  formalities,  un- 
less indeed  we  were  to  say  that  the  priest  does  these  things  without  the 
proper  interior  spirit,  which  would  be  an  accusation  our  Lord  forbids  us 
to  make  under  pain  of  sin:  "Judge  not,  that  you  may  not  be  judged." 
(St.  Matt.  vii.  1.) 

If  we  consider,  now,  the  Mass  with  regard  to  the  people  present  who 
assist  at  Mass,  the  more  ground  is  there  to  convince  us  that  no  tendency 
to  mere  formality  exists  in  the  Mass,  but  that  everything  in  it  leads 
rather  to  spirituality. 

In  the  Mass  there  is  no  set  form  of  prayers  required  to  be  repeated 
after  the  priest  in  a  formal  way  by  the  people,  as  is  constantly  done  in 
Protestant  churches  and  chapels,  but  the  people  are  left  free  to  follow  the 
Mass  in  spirit,  either  meditating  on  the  passion  of  our  Lord,  or  making 
some  acts  of  repentance,  love,  praise,  adoration,  and  like  acts  of  devotion  ; 


CEREMONIES  AND  RITUAL  OF  THE  CHURCH.  105 

or  reciting  some  prayers,  each  in  his  own  way,  in  keeping  with  each  one's 
capacity,  needs,  and  desires  ;  or  following  the  Mass  according  to  the 
direction  of  the  book  of  devotion  which  each  worshipper  may  have 
chosen  for  his  own  use. 

The  different  ceremonies,  far  from  leading  the  pious  worshipper  to 
mere  formality,  serve  to  arouse  and  keep  alive  attention  and  devotion. 

When  in  the  beginning  of  the  Mass  the  priest  bends  his  body  and 
strikes  his  breast  thrice  saying  the  Confiteor  or  confession,  this  calls  the 
devout  Catholic  to  make  acts  of  contrition  for  his  sins.  The  intoning  of 
the  Gloria  in  excelsis  raises  his  soul  to  glorify  God.  The  chanting  of  the 
Gospel  and  Creed  makes  him  stand  up  for  the  faith.  The  singing  of  the 
Sanctus  invites  him  to  join  the  choirs  of  the  angels  in  praising  the  sanc- 
tity of  God.  The  uplifting  of  the  Host  and  of  the  chalice,  and  the  re- 
peated genuflections  of  the  priest,  draw  him  to  worship  God  on  his 
knees  ;  and  so  we  may  say  of  the  rest.  Every  act  tends  to  keep  up  the 
attention,  the  devotion,  and  the  fervor  of  pious  persons  attending  Mass. 

The  ceremonies,  therefore,  of  the  Mass,  far  from  inducing  formality, 
are  a  good  and  powerful  preservative  against  it. 

But  perhaps  some  may  say  :  What  need  is  there  for  holy  water,  for 
lighted  candles  in  daytime,  and  for  such  costly  vestments  ?  Why  so 
many  changes  of  position,  so  much  kneeling  and  standing  ?  Why  so 
much  singing  and  playing  of  the  organ  and  of  other  instruments  ?  Why 
make  so  often  the  sign  of  the  cross  ?     Why  use  incense  ? 

tl  will  endeavor  to  reply  briefly  to  all  these  questions. 
With  regard  to  holy  water,  the  use  of  it  is  not  commanded,  but  piously 
commended  to  the  laity.  If  St.  John  the  Baptist,  in  his  baptism  of  pen- 
ance, and  our  Lord  in  His  baptism  of  regeneration,  have  made  use  of  the 
element  of  water  to  signify  the  purification  of  the  soul,  surely  we  cannot 
make  objection  if  the  Church  at  the  threshold  of  the  house  of  God  and  in 
other  circumstances  makes  use  of  the  same  element  to  remind  the  people 
that  they  must  follow  after  purity  of  soul  by  repentance  if  they  would 
that  their  prayers  should  be  answered  by  God. 

The  use  of  holy  water  is  very  ancient.  St.  Justin  the  Martyr,  who 
lived  in  the  second  century,  says  in  the  second  book  of  his  Apology,  that 
every  Sunday  in  their  assemblies  the  faithful  were  sprinkled  with  holy 
water. 

As  to  lighted  candles  in  the  daytime,  I  would  say  that  they  are  used 
chiefly  as  seemly  emblematic  ornament  ;  and  as  such  need  not  serve  any 
other  purpose.  A  lighted  candle  is  an  ornament  most  suited  for  the 
altar,  1st,  because  exceedingly  primitive  and  purely  ecclesiastical,  which 
many  other  ornaments  are  not ;  2d,  because  the  light,  the  burning  and 
self-consuming  of  the  candle,  can  be  taken  as  a  beautiful  emblem  of  our 


10b  CEREMONIES  AND  RITUAL  OF  THE  CHURCH. 

faith,  which  must  be  lively  ;  of  our  charity,  which  must  be  burning  and 
diffusive  ;  of  our  devotion,  which,  like  that  of  Mary  Magdalen,  must  not 
spare  sacrifices. 

As  to  rich  vestments,  holy  Church  is  glad  to  use  them,  when  convei 
ient,  in  holy  functions,  because  it  redounds  to  the  honor  of  God.  If  it 
considered  dutiful  and  honorable  toward  a  prince  that  people  should  aj 
pear  at  his  court  in  their  best  distinctive  robes  and  ornaments,  surely 
cannot  but  be  right  that  priests,  the  embassadors  and  ministers  of  Go< 
should  in  public  functions  appear  before  the  altars  of  God  in  His  sancti 
ary  with  their  rich  distinctive  emblematic  vestments.  This  was  pn 
scribed  by  God  in  the  Old  Law,  though  the  priests  then  made  offerings 
of  no  great  intrinsic  value,  but  only  figurative  ones.  There  is  still  more 
reason  for  the  use  of  them  now  that  the  Lamb  of  God  prefigured  b^ 
them  is  personally  and  corporally  present.  All  the  Oriental  churches 
make  use  of  rich  vestments  and  abound  in  ceremonies. 

As  to  bowing  down  the  body\  and  bendiiig  the  knee,  in  sign  of  reverence, 
the  patriarchs  and  the  prophets,  and  even  Jesus  Christ  Himself  on  earth 
also  did  the  same  repeatedly,  and  this  St.  John  saw  in  a  vision  done  by 
the  twenty-four  elders  worshipping  in  heaven. 

As  to  music  and  singing,  it  is  what  the  psalmist  David  repeatedly 
recommends.  (See  Psalms  xcvii.  and  cl.)  And  why  shall  we  not  make 
music  as  well  as  other  things  serve  to  the  praises  of  God  ?  Music,  when 
good  and  properly  adapted,  gives  expression,  grandeur,  and  solemnity  to 
our  sacred  services,  and  to  the  offering  of  our  praises  to  God.  If  some- 
times it  has  not  this  effect  upon  some  persons  the  cause  is  probably  due 
to  early  prejudice  or  perhaps  to  the  defect  or  absence  of  the  musical 
sense  ;  or  it  may  be  that  the  music  is  not  well  adapted  to  the  words  and 
to  the  religious  feelings  the  subject  should  inspire;  or,  lastly,  when  the 
people  do  not  attentively  or  intelligently  follow  the  words  and  their  re- 
spective musical  expression. 

As  to  the  sign  of  the  cross  (see  chapter  under  this  head),  the  Church 
makes  frequent  use  of  it,  especially  during  the  Mass,  because  it  is  the 
sign  of  our  redemption. 

We  cannot  be  reminded  too  often  that  we  must  be  meek  and  patient 
and  ready  to  suffer,  because  we  profess  to  be  followers  of  the  Cross,  that 
is,  of  our  crucified  Saviour.  The  cross  is  a  memorial  of  the  sufferings 
and  death  of  Christ.  It  speaks  to  us  strongly  of  the  malice  and  terrible 
consequences  of  sin,  and  of  the  immense  love  of  God  toward  us. 

The  primitive  Christians,  asTertullian  and  other  ancient  writers  testify, 
were  accustomed  to  make  the  sign  of  the  cross  very  often  during  the  day. 

Since,  in  this  age,  Christians  make  this  sign  less  often,  let  us  use  it 
willingly,  and  rejoice  to  see  it  still  frequently  used,  at  least  by  the  priests 


CEREMONIES  AND  RITUAL  OF  THE  CHURCH.  107 

in  their  priestly  ministrations,  to  teach  us  not  to  be  ashamed  of  the  cross 
of  Christ,  but  to  glory  in  it,  as  St.  Paul  gave  us  the  example  :  "  But  God 
forbid  that  I  should  glory,  save  in  the  cross  of  our  Lord  Jesus  Christ." 
(Galatians  vi.  14.) 

As  to  incense,  it  is  a  thing  which  the  common  sense  of  man  has  reserved 
to  do  honor  to  God  with.  Hence  the  wise  kings  offered  incense  to  the 
child  Jesus  to  honor  His  divinity.  In  Leviticus  (ii.  1)  it  was  commanded 
that  incense  should  be  placed  on  the  sacrifice  called  mincha.  There  was 
in  the  temple  of  Solomon  a  special  altar,  called  the  altar  of  incense,  upon 
which,  every  day  at  a  certain  hour,  incense  was  offered  to  God.  (St. 
Luke  i.  9-1 1 .)  Incense  is  a  symbol  of  charity  and  of  prayer.  Holy  David 
says :  "  Let  my  prayer  be  directed  as  incense  in  thy  sight  "  (Psalm  cxl.  2)  ; 
and  St.  John  saw  the  four  and  twenty  ancients  and  the  angels  offering  up 
to  God  "golden  vials  full  of  odors  [incense],  which  are  the  prayers  of 
saints."  (Apocalypse  [or  Revelation]  v.  8.)  Again  in  chapter  viii.  3,  he 
says  :  "  And*  another  angel  came,  and  stood  before  the  altar,  having  a 
golden  censer  ;  and  there  was  given  to  him  much  incense,  that  he  should 
offer  of  the  prayers  of  all  saints  upon  the  golden  altar,  which  is  before  the 
throne  of  God." 

Incense  may  also  be  taken  to  mean  the  fragance  of  virtue,  as  also  the 
inferior  honor  given  to  things  which  relate  to  God.  In  this  sense  the  altar, 
the  crucifix,  the  missal,  the  priest,  the  assisting  ministers,  and  the  faithful 
themselves,  are  also  incensed. 

Some  may  object :  How  is  all  this  consistent  with  those  words  of  our 
Lord  to  the  Samaritan  woman,  "  But  the  hour  cometh  and  now  is,  when 
the  true  adorers  shall  adore  the  Father  in  spirit  and  in  truth  "  ?  (St.  John 
iv.  23.) 

I  answer  that  external  worship,  if  accompanied  by  inward  spirit,  is 
justly  said  to  be  worship  "  in  spirit."  Besides,  worship  "  in  truth  "  requires 
external  worship,  for  a  man  who  refuses  also  externally  with  his  body  to 
adore  God  who  is  the  Creator,  Preserver,  and  Benefactor  of  his  body  as 
well  as  of  his  soul,  could  not  be  called  a  "  true  adorer."  The  very  words 
"  adorer,"  and  "  adore,"  imply  outward  action  of  the  body. 

When  a  ceremony — for  example,  kneeling,  or  striking  the  breast — is 
done  not  as  a  mere  matter  of  form,  but  as  accompanied  by,  or  as  an  ex- 
pression of,  the  mind  and  heart,  then  it  is  a  ceremony  done  in  spirit  and  in 
truth,  because  it  is  then  dictated  by  the  spirit  ;  it  is  an  effect  of  the  spirit; 
it  is  an  outward  expression  of  the  spirit,  and  therefore  it  is  a  worship  in 
spirit  and  in  truth  ;  the  outward  expression  then  corresponds  to  the  inward 
feelings,  and  is  a  real  worship  and  not  a  merely  formal  or  an  empty  ma- 
terial action  of  the  body. 

When  our  Saviour  in  the  Garden  of  Gethsemane  prostrated  Himself 


io8  CEREMONIES  AND  RITUAL  OF  THE  CHURCH. 

with  His  face  to  the  ground  before  His  Eternal  Father,  He  was  truly  ad< 
ing  in  spirit  ;  and  so  likewise  when  He  attended  the  sacrifices  and  oth< 
holy  functions  in  the  temple. 

We  must  not  suppose  that  our  Saviour's  words  to  the  Samaritan  woman 
imply  any  slight  of  the  Jewish  rite  as  though  only  a  formal,  material  wor- 
ship. Can  we  suppose  that  the  patriarchs,  that  David,  other  prophets, 
and  all  just  men  of  the  Old  Law,  were  not  adorers  in  spirit  ?  Christ  com- 
pares the  new  adorers  with  the  Jews  as  they  were  then  for  the  most  part, 
not  as  they  ought  to  have  been,  according  to  the  spirit  of  the  law.  God 
has  expressed  strongly  in  Isaias  (i.  u)  and  other  places  how  in  the  Old 
Law  He  hated  mere  externals,  and  even  prayer  itself  done  without  spirit 
and  with  a  heart  attached  to  sin.  Therefore  Christ  by  his  words  to  the 
Samaritan  woman  would  show  that  the  true  adorers  of  the  New  Law,  who 
possess  not  mere  emblems  and  figures,  as  the  Jews  did,  but  enjoy  the  ad- 
vantage of  having  realities,  will  also  be  more  careful  to  worship  with  a 
purer  heart  and  with  a  purer  intention,  with  better  will  and  more  attention 
and  spirit  than  the  generality  of  the  Jews  did  then. 

Thus  Catholic  prayer-books  are  full  of  beautiful  prayers  suited  to  ac- 
company every  act  of  worship  performed  by  the  priest  at  the  altar  ;  and 
nothing  is  more  recommended  in  Catholic  theology,  sermons,  catechisms, 
and  books  of  devotion,  than  the  necessity  of  assisting  at  Mass  and  other 
holy  services  with  a  heart  detached  from  sin,  and  with  attention  and  fervor. 

If,  then,  outward  demonstrations  of  veneration,  faith,  love,  and  zeal, 
when  dictated  by  the  inward  spirit,  are  spirit  and  truth,  it  is  all  the  better 
if  a  ritual  should  abound  with  externals,  provided  they  are  accompanied 
by  the  inward  devotion  of  the  spirit. 

Some  Protestants  might  here  perhaps  observe  :  What  you  say  may  be 
right,  but  this  Catholic  system  of  ceremonies  puzzles  me ;  I  think  that  I 
should  hardly  feel  myself  at  home  in  it. 

I  would  answer  :  It  is  not  astonishing,  my  friend,  that  the  Catholic 
system  of  worship  should  somewhat  puzzle  you  as  a  Protestant.  This 
system  is  new  to  you,  and  not  very  easily  understood,  and  perhaps  your 
mind  has  been  prejudiced  against  it  from  childhood.  But  it  would  be  un- 
reasonable, on  that  account,  for  you  to  turn  your  back  upon  it  discouraged. 
Would  you  act  in  this  manner  if  a  good  business,  in  which  you  were  very 
much  interested,  were  offered  to  you,  and  which  at  first  you  might  find  a 
little  difficult  to  understand  or  conduct  ?  Surely  you  would  not  act  so, 
especially  if  you  saw  engaged  in  it  happy  little  children,  well  up  to  the 
work  and  quite  at  their  ease.  So  if  the  Catholic  worship  appears  at  first 
sight  somewhat  strange  or  perplexing,  be  not  disheartened  ;  a  little  good- 
will, a  little  instruction,  a  little  explanation,  a  little  study,  and  above  all  a 
little  practice,  will  enable  you  to  overcome  every  difficulty,  and  you  will 


BENEDICTION  OF  THE  BLESSED  SACRAMENT.  109 

soon  find  yourself  also  quite  at  home  in  it  and  enjoy  it,  too,  almost  as  much 

as  Catholics  themselves. 

Look  at  the  Catholic  children ;  they  find  it  quite  easy  to  follow  the 

Mass,  and  benediction  ;  they  understand  well  what  seems  so  difficult  to 

you  ;  and  you  can  easily  understand  it,  too,  if,  taking  the  advice  of  our 

Lord,  you  only  condescend  to  be  as  they  are,  and  allow  yourself  to  be 

taught  as  they  do. 

%  ♦  % 

Chapter  XbllL 

BeneMctton  of  \\)t  ffiteeb  0acrametti 

(^■J^HE  real  presence  of  Jesus  Christ  in  the  blessed  sacrament  by  tran- 
(IJl  )  SUDStantiation  implies  that  Jesus  Christ  is  present  there  so  long  as 
^^  the  species  (accidental  qualities  which  fall  under  the  senses)  of  the 
bread  or  of  the  wine  remain  unaltered.  And  therefore  the  blessed 
sacrament,  that  is  to  say,  Jesus  Christ  there  present  in  the  blessed  sacra- 
lent,  can  and  ought  to  be  adored  by  the  faithful. 

This  is  what  the  Catholic  Church  teaches,  and  she  provides  that  in 
most  churches  consecrated  "  particles,"  that  is,  the  blessed  sacrament,  be 
kept  permanently  (generally  in  the  tabernacle  on  the  altar):  1st,  That  it 
may  be  ready  at  any  time  to  be  administered  to  sick  and  dying  persons  ; 
for,  as  the  consecration  of  the  blessed  sacrament  can  only  take  place 
during  Mass,  which  is  celebrated  only  once  a  day  by  each  priest,  and 
only  in  the  morning,  if  the  blessed  sacrament  were  not  reserved,  it  might 
occur  that  some  Christians  would  die  without  the  great  advantage  of  re- 
ceiving this  sacrament,  which,  when  administered  to  those  supposed  to 
be  in  danger  of  death,  is  called  Viaticum  ox  food  for  the  journey ;  2d,  In 
order  to  afford  to  the  faithful  the  great  consolation  of  having  Jesus  Christ 
always  in  the  midst  of  them  in  the  tabernacle  on  the  altar,  to  receive 
their  visits,  adoration,  and  prayers,  and  to  dispense  His  graces. 

Thus  is  literally  fulfilled  the  prophecy  of  Isaias  that  the  Saviour  was 
to  be,  and  to  be  called,  Emmanuel,  that  is,  God  with  us.  (vii.  14.)  And 
also  the  promise  of  Jesus  Christ  Himself  that  He  would  not  leave  us 
orphans. 

The  churches  where  the  blessed  sacrament  is  reserved,  as  is  the  case 
in  all.  Catholic  parish  churches  and  in  those  of  religious  orders,  are  often 
open — some  the  whole  day  long,  others  some  hours — morning  and  even- 
ing. Then  the  faithful  can  through  the  day  visit  the  blessed  sacrament, 
and  pass  some  precious  minutes  in  silent  supplication  before  God,  and  in 
adoration  of  their  Lord  and  Saviour  Jesus  Christ. 


no  BENEDICTION  OF  THE  BLESSED  SACRAMENT. 

But  to  kings  of  this  world  we  are  not  satisfied  to  offer  our  homage  in 
private  :  we  also  like  occasionally  to  make  a  public  demonstration  of  our 
loyalty  and  attachment  to  them.  So  besides  this  private  and  silent  de- 
votion of  the  faithful,  the  Church  has  provided  special  solemn  rites  to* 
show  forth  our  faith,  giving  us  the  opportunity  of  pouring  out  the  inner- 
most love  of  our  hearts,  and  of  expressing  publicly  our  devotion  toward 
our  Lord  God  and  King  present  in  the  blessed  sacrament. 

This  she  does  by  public  processions,  by  the  Quarant'ore  or  forty 
hours  exposition  of  the  blessed  sacrament,  especially  during  Lent,  and 
more  frequently  by  the  simple  rite  called  benediction. 

Benediction,  as  a  rule,  takes  place  in  the  afternoon  or  evening  ;  less 
solemnly  on  week-days,  more  solemnly  on  Sundays  and  festivals. 

When  the  hour  to  give  benediction  is  come,  all,  or  the  greater  part  of 
the  wax  candles  about  the  altar  are  lighted.  This  may  seem  strange  to 
those  who  are  not  acquainted  with  the  Catholic  belief  in  the  real  pres- 
ence of  our  Lord  Jesus  Christ  in  the  blessed  sacrament.  If  Jesus  Christ 
were  not  present,  this  display  of  wax  candles  might  justly  be  looked 
upon  as  a  mere  show,  a  mere  waste,  and  a  profusion  of  lights  to  no  pur- 
pose ;  but  it  will  not  appear  so  to  those  who  enter  into  the  spirit  of  Cath- 
olic belief  in  the  real  presence  of  Jesus  Christ  in  the  blessed  sacrament. 
Surely  what  we  do  for  our  God  and  King,  who  is  there  really  present, 
can  never  be  too  much.  And  as  lighted  candles  and  beautiful  flowers 
are  the  most  seemly  ornaments  for  the  altar  during  divine  worship,  the 
faithful  gladly  bear  the  expense,  not  heeding  those  who  may  say — "  Why 
this  waste  ?  " 

When  the  altar  is  made  ready  and  everything  prepared,  the  officiating 
priest,  in  his  vestments,  accompanied,  if  convenient,  by  other  priests,  and 
preceded  by  servers  and  the  censer-bearer  in  their  surplices,  comes  to  the 
altar,  at  the  foot  of  which  all  kneel.  One  of  the  priests  takes  the  blessed 
sacrament  (or  consecrated  Host)  out  of  the  tabernacle  and  reverently 
places  it  within  the  round  crystal  frame  in  the  centre  of  the  monstrance, 
which  is  made  of  gold  or  silver,  finely  wrought  and  often  adorned  with 
precious  stones  ;  and  he  thus  exposes  it  on  an  elevated  throne  above  the 
middle  of  the  altar,  when  the  hymn  beginning  "  O  Salutaris  Hostia  (O 
Saving  Host),  is  sung  by  the  choir  and  people. 

The  clergy  then  profoundly  adore  the  blessed  sacrament,  and  the  of- 
ficiating priest,  rising,  puts  three  times  a  small  spoonful  of  incense  (that 
is,  sweet-smelling  aromatic  gum)  into  the  burning  censer  or  "thurible," 
and  waving  it  thrice  before  the  consecrated  Host  offers  the  ascending 
fragrance  to  God  ;  as  we  read  in  the  Apocalypse  (or  Revelation),  the 
angels  were  seen  to  do  in  heaven. 

The  liturgical  Latin  hymn,  "  O  Salutaris  Hostia"  (O  Saving  Host) 


BENEDICTION  OF  THE  BLESSED  SACRAMENT  III 

being  sung-,  it  is  generally  followed  by  the  Litany  of  the  blessed  Virgin, 
commonly  called  of  Loreto,  commencing  with  invocations  to  each  per- 
son of  the  holy  Trinity,  and  then  is  sung  the  "  Tantum  ergo  Sacr amen- 
tum" which  hymn  is  never  omitted  :  followed  by  a  prayer  said  by  the 
officiating  priest  standing. 

After  the  second  offering  of  incense,  a  rich  silk  veil  is  placed  upon  the 
shoulders  of  the  officiating  priest,  who  then  ascends  the  altar-steps,  takes 
in  his  hands  with  the  veil  the  monstrance  which  contains  the  blessed 
sacrament,  previously  taken  down  from  the  throne,  and  turning  to  the 
people,  makes  with  it  the  sign  of  the  cross  over  them,  and  thus  blesses 
the  faithful  with  the  most  holy. 

This  is  done  in  silence,  except  that  a  small  bell,  and  sometimes  the 
tower  bell  of  the  church,  is  sounded,  to  call  the  attention  not  only  of 
those  who  are  in  the  church,  but  also  of  those  who  are  detained  at  home; 
that  they  all  may  prepare  themselves  kneeling  to  receive  the  blessing  of 
God.  Then  the  blessed  sacrament  is  replaced  in  the  tabernacle,  whilst 
the  116th  Psalm,  "  Laudate  Dominum  omnes gentes"  (O  praise  the  Lord, 
all  ye  nations)  is  sung,  and  some  concluding  prayers  are  recited. 

After  another  profound  adoration  by  the  clergy,  the  tabernacle  is 
locked.  The  priests  and  servers  then  rise,  make  a  genuflection,  and  re- 
turn in  order  to  the  sacristy. 

This  is  a  most  impressive  rite,  naturally  connected  with  Catholic  be- 
lief in  the  real  presence.  "  Can  there  be  a  more  touching  rite,  even  in 
the  judgment  of  those  who  do  not  believe  in  it  ?  How  many  a  man,  not 
a  Catholic,  is  moved,  on  seeing  it,  to  say :  '  Oh,  that  I  did  but  believe 
it ! '  when  he  sees  the  priest  take  up  the  fount  of  mercy,  and  the  people 
bent  low  in  adoration  !  It  is  one  of  the  most  beautiful,  natural,  and 
soothing  actions  of  the  Church."* 

Pious  }  Blessed  and  praised  every  moment  be  the  most  holy  and 
Ejacttlation.  )      most  divine  sacrament. 

Hymns  and  Prayers  commonly  said  at  the  Exposition  and  Benediction 

of  the  Most  Holy  Sacrament. 
When  the  Priest  opens  the  Tabernacle  and  incenses  the  Blessed  Sacrament, 

is  sung  the  Hymn, 

O  Salutaris  Hostia,  O  saving  Victim,  opening  wide 

Quae  coeli  pandis  ostium;  The  gate  of  heaven  to  men  below  ! 

Bella  premunt  hostilia,  Our  foes  press  on  from  every  side; 

Da  robur,  fer  auxilium.  Thine  aid  supply,  thy  strength  bestow. 

Uni  Trinoque  Domino  To  thy  great  name  be  endless  praise, 

Sit  sempiterna  gloria,  Immortal  Godhead,  One  in  Three  ! 

Qui  vitam  sine  termino  .  O  grant  us  endless  length  of  days 

Nobis  donet  in  patria.     Amen.  In  our  true  native  land  with  thee.     Amen. 

*  Cardinal  Newman,  Present  Position  of  Catholics  in  England,  ed.  4,  p.  256. 


112 


BENEDICTION  OF  THE  BLESSED  SACRAMENT. 


After  which  generally  follows  the  Litany  of  the  Blessed  Virgin,  am 
frequently  also  a  prayer  and  response.     The?i  is  sung  the  "Tantum  erg 
Sacramentum,"  all  present  making  a  profound  inclination  of  the  body  at 
words  "veneremur  cernui." 

•  Tantum  ergo  Sacramentum 

Venere"mur  cernui  ; 

Et  antiquum  documentum 

Novo  cedat  ritui; 

Praestet  fides  supplementum 

Sensuum  defectui. 


Down  in  adoration  falling, 
Lo  the  sacred  Host  we  hail; 

Lo  !  o'er  ancient  forms  departing, 
Newer  rites  of  grace  prevail; 

Faith  for  all  defects  supplying 
Where  the  feeble  senses  fail. 


To  the  everlasting  Father, 

And  the  Son  who  reigns  on  high, 

With  the  Holy  Ghost  proceeding 
Forth  from  each  eternally, 

Be  salvation,  honor,  blessing 

Might  and  endless  Majesty.     Amen. 


Genit6ri,  Genitoque 
Laus  et  jubilatio, 
Salus,  honor,  virtus  quoque 
Sit  et  benedictio; 
.Procedenti  ab  utroque 
Compar  sit  laudatio.     Amen. 

Then  are  sung  the  following  Versicle  and  Response. 

V.  Panem  de  Coelo  praestitisti  eis  (Alleluia).      V.  Thou  didst  give  them  bread  from  heaven 

(Alleluia). 
R.  Omne  delectamentum  in  se  habentem  (Al-      R.  Containing  in   itself  all  sweetness  (Alle- 
leluia).  luia). 

Alleluia  is  added  in  Paschal  time,  and  during  the  octave  of  Corpus  Chrism 
Ore 'm  us.  Let  us  pray. 

Deus  qui  nobis  sub   Sacramento  mirabili,          O  God,  who,  under  a  wonderful  Sacrament, 
passionis  tuae   memoriam   reliquisti ;   tribue,      hast  left  us  a  memorial  of  thy  passion  ;  grant 


qua£sumus,  ita  nos  corporis  et  sanguinis  tui 
sacra  mysteria  venerari;  ut  redemptionis  tuae 
fructum  in  nobis  jugiter  sentiamus.  Qui  vivis 
et  regnas  in  saecula  saeculorum.     Amen. 


us,  we  beseech  thee,  so  to  venerate  the  sacred 
mysteries  of  thy  body  and  blood,  that  we  may 
ever  feel  within  us  the  fruit  of  thy  redemption, 
who  livest  and  reignest,  world  without  end. 
Amen. 

Here  the  benediction  is  given  with  the  blessed  sacrament,  all  bowing 
down  in  profound  adoration  and  beseeching  our  Lord  there  present  to  be- 
stow His  blessing  on  themselves,  and  on  the  whole  Church,  and  upon  the 
world. 

Then  is  often  sung  in  Latin  thrice,  followed  by  the  Laudate  Dominum 
(Praise  the  Lord),  Psalm  116. 

Adoremus  in  aeternum  May  we  forever  adore 

Sanctissimum  Sacramentum.  The  most  holy  sacrament. 

An  Act  of  Spiritual  Communion.* 

I  believe  in  Thee,  O  my  Jesus,  present  in  the  most  holy  sacrament  of 

*  With  Saint  Alphonsus  Liguori,  I  would  exhort  all  who  seek  to  advance  in  the  love  of  Jesus  Christ  to 
make  a  spiritual  communion  each  time  they  visit  the  blessed  sacrament  or  hear  Mass.  It  would  be  better  to 
make  a  spiritual  communion  three  times  on  these  occasions;  namely,  at  the  beginning,  middle,  and  end  of 
the  visit,  and  of  the  Mass. 


COX  FIRM  A  TION.  1 1 3 

the  altar  ;  I  love  Thee  above  all  things  ;  and  I  desire  to  receive  Thee  into 
mv  soul.  Since  I  cannot  now  receive  Thee  sacr amenta  I ly,  come  at  least  spir- 
itually into  my  heart.  I  embrace  Thee,  and  I  unite  myself  to  Thee  as  if  Thou 
wert  already  within  my  heart.  Oh,  never  let  me  be  separated  from  Thee! 
O  Lord  Jesus  Christ,  let  the  sweet  and  consuming  force  of  Thy  love  ab- 
sorb my  whole  soul,  that  I  may  die  for  the  love  of  Thee,  who  wast  pleased 
to  die  upon  the  cross  for  the  love  of  me. 


Chapter  XIX- 

mfirmation.    <£*trcme  Unction.    (join  ©rbers.    ittatrimonij. 

ESIDES  Baptism,  Holy  Eucharist,  and  Penance,  the  Catholic  Church 
holds  four  other  sacred  rites  as  sacraments,  namely,  Confirmation, 
Extreme  Unction,  Holy  Orders,  and  Matrimony. 

Confirmation  is  a  sacrament  instituted  by  our  Lord,  by  which 
le  faithful,  who  have  already  been  made  children  of  God  by  baptism, 
:eive  the  Holy  Ghost  by  the  prayer,  unction  (or  anointing  with  holy 
oil,  called  chrism),  and  the  laying  on  of  the  hands  of  a  bishop,  the  suc- 
cessor of  the  Apostles.  It  is  thus  that  they  are  enriched  with  gifts, 
graces,  and  virtues,  especially  with  the  virtue  of  fortitude,  and  made  per- 
fect Christians  and  valiant  soldiers  of  Jesus  Christ,  to  stand  through  life 
the  whole  warfare  of  the  world,  the  flesh  and  the  devil. 

The  first  recorded  instance  of  confirmation  being  administered  to  the 
faithful  is  in  the  eighth  chapter  of  the  Acts  of  the  Apostles,  where  St. 
Peter  and  St.  John  confirmed  the  Samaritans  who  had  been  already  bap- 
tized by  St.  Philip.  "  They  prayed  for  them  that  they  might  receive  the 
ftbly  Ghost.  .  .  .  Then  they  laid  their  hands  upon  them,  and  they 
received  the  Holy  Ghost."     (Vers.  15,  17.) 

By  this  sacrament  a  certain  dedication  and  consecration  of  the  soul  to 
God  is  made,  the  mark  of  which  is  left  forever  on  the  soul.  This  mark  is 
called  a  cfuiratter,  and  can  never  be  effaced.  Hence  this  sacrament  can 
only  be  received  once. 

All  Christians  are  bound  to  receive  confirmation.  The  want  of  oppor- 
tunity only  can  excuse  from  sin  for  not  receiving  it. 

It  must  be  received  in  a  state  of  grace ;  and  therefore,  if  a  Christian 
is  conscious  that  he  is  in  a  state  of  mortal  sin,  he  must  first  come  to  the 
sacrament  of  penance. 

The  time  to  receive  confirmation  is  from  about  seven  years  to  any 
older  age.     "  All  must  make  haste  to  be  confirmed  by  a  bishop  ;  that  is, 


H4  XTREME  UNCTION    HOLY  ORDERS. 

to  receive  the  sevenfold  grace  of  the  Holy  Ghost."     (St.  Clement,  Epistoh 
ad  Julium.) 

THE  sacrament  of  extreme  unction  consists  in  the  anointing,  by  tl 
priest,  of  those  in  danger  of  death  by  sickness,  with  holy  oil,  accompanie( 
with  a  special  prayer.     It  is  called  extreme,  because  administered  to  sicl 
persons  when  thought  to  be  near  the  close  of  life. 

It  is  a  true  sacrament,  because  it  possesses  all  the  requisites  for  a  sac 
rnment.     ist,  It  has  the  outward  sign,  which  consists  in  the  anointing 
with  a  little  oil  the  seat  of  the  senses,  as  the  eyes,  the  ears,  the  nostrils 
the  lips,  the  hands,  and  the  feet,  accompanied  by  special  prayers.     2d, 
has  the  promise  of  grace,  as  recorded  by  the  Apostle  St.  James  :  "  Is  an; 
man  sick  among  you  ?  Let  him  bring  in  the  priests  of  the  church  ;  and  1< 
them  pray  over  him,  anointing  him  with  oil  in  the  name  of  the  Lon 
And  the  prayer  of  faith  shall  save  the  sick  man  ;  and  the  Lord  shall  rau 
him  up;  and  if  he  be  in  sins,  they  shall  be  forgiven  him."     (v.  14,  15. 
3d,  That  it  has  been  instituted  by  Christ  is  gathered  from  this,  that  none 
but  God  can  give  to  an  outward  rite  the  power  of  forgiving  sins  and  of 
imparting  inward  grace,  as  St  James  asserts  is  imparted  through  this  rite. 

This  sacrament  can  be  received  several  times  during  life,  but  only 
once  in  the  same  dangerous  illness. 

Christians  should  not  be  negligent  and  postpone  to  the  last  moment  of 
life  the  reception  of  this  sacrament,  for  there  is  a  danger  of  dying  with- 
out it,  and  thus  they  would  be  deprived  of  special  graces,  and  of  a  more 
thorough  purification  of  the  soul,  which  would  have  rendered  them  bet- 
ter prepared  for  death  and  more  fit  to  meet  their  eternal  Judge. 

A  slight  danger,  or  as  St.  Alphonsus  Liguori  expresses  it,  "  a  danger 
of  danger,"  that  the  illness  might  become  serious,  justifies  the  reception 
of  the  sacrament. 

By  postponing,  one  may  also  lose  the  blessing  of  recovery.  For,  as 
experience  confirms,  when  God  sees  it  to  be  good,  extreme  unction,  be- 
sides purifying  the  soul,  gives  health  to  the  body.  "  The  prayer  of  faith 
shall  save  the  sick  man,  and  the  Lord  shall  raise  him  up."     (St.  James 

v.  15-) 

FOR  carrying  on  divine  worship,  ruling  the  Church,  and  administer- 
ing the  sacraments,  a  priesthood  is  required,  and  it  belongs  to  God  alone 
to  institute  the  priesthood. 

In  the  Old  Law,  God  chose  and  raised  to  the  priesthood  Aaron,  his 
children  and  their  descendants,  and  they  were  to  be  assisted  in  their 
priestly  functions  by  the  members  of  the  tribe  of  Levi ;  and  thus  the 
priesthood  was  transmitted  to  posterity  simply  by  family  descent.  In 
the  New  Law  the  means  instituted  by  Christ  for  the  transmission  of  the 
priesthood  was  not  by  limiting  it  to  one  family  or  tribe,  but  by  having 


HOL  Y  MA  TRIMONY.  1 1 5 

the  sacrament  of  holy  orders  conferred  on  those  Christians  whom  the 
Apostles  and  their  successors  should  see  fit  to  choose  among  the 
baptized  and  who  are  willing  to  be  ordained. 

Holy  orders,  then,  is  a  sacrament  by  which  bishops,  priests,  and  other 
ministers  of  the  Church  are  ordained,  and  receive  power  and  grace  to 
perform  their  sacred  duties. 

The  sacramental  character  of  holy  orders  is  manifest  in  Holy  Scrip- 
ture. St.  Paul,  in  his  epistles  to  St.  Timothy,  says  :  "  Neglect  not  the 
grace  that  is  in  thee,  which  was  given  thee  by  prophecy,  with  imposition 
of  the  hands  of  the  priesthood."  (1  St.  Timothy  iv.  14.)  "I  admonish 
thee  that  thou  stir  up  the  grace  of  God  which  is  in  thee  by  the  imposition 
of  my  hands."     (2  St.  Timothy  i.  6.) 

Here  we  have  all  the  essentials  of  a  sacrament — the  outward  sign — 
:he  inward  grace  annexed — and  divine  appointment ;  for,  as  we  have  be- 
fore said,  God  alone  can  make  outward  signs  to  be  means  of  grace. 

MATRIMONY,  also  called  marriage,  is  the  conjugal  union  of  man 
ind  woman  who  are  naturally  and  legally  fit  to  marry. 

It  was  raised  by  Christ  to  the  dignity  of  a  sacrament,  and  is  a  bond 
>nly  to  be  dissolved  by  death. 

The  married  state  is  charged  with  many  responsibilities,  and  has  many 
difficulties  to  meet,  many  burdens  to  bear,  and  many  temptations  to  over- 
come. 

Jesus  Christ,  in  raising  Christian  marriage  to  a  higher  order,  to  a  su- 
pernatural dignity,  imposed  stricter  and  nobler  duties  on  the  married 
couple.  They  have  to  be  subject  one  to  the  other  in  the  fear  of  God, 
and  the  women  "subject  to  their  husbands,  as  to  the  Lord."  (Ephesians 
v.  22.)  They  have  to  love,  nourish,  and  cherish  each  other,  as  Christ 
loved  the  Church  (ver.  25),  and  to  train  up  their  children  in  the  fear  of 
God.  "  Provoke  not  your  children  to  anger  ;  but  bring  them  up  in  the 
discipline  and  correction  of  the  Lord."     (vi.  4.) 

It  is  therefore  clear  that  for  the  married  state  there  is  needed  not 
merely  an  ordinary,  but  a  very  great  and  special  grace,  such  as  is  re- 
ceived in  a  sacrament. 

Jesus  Christ  ennobled  and  blessed  marriage  by  assisting  personally  at 
the  nuptials  of  Cana  in  Galilee  :  He  sanctioned  the  marriage  bond  with 
those  sacred  and  plain  words  :  "  What  therefore  God  hath  joined  to- 
gether, let  not  man  put  asunder"  (St.  Mark  x.  9),  and  raised  it  to  the 
dignity  of  a  sacrament  of  the  New  Law. 

St.  Paul  calls  it  not  only  a  sacrament,  but  a  "  great  sacrament,"  be- 
cause it  is  a  sacrament  in  a  twofold  manner  ;  first,  in  the  ordinary  sense 
of  a  sacrament  of  the  New  Law,  being  an  outward  sign  of  a  holy  and  in- 
dissoluble union  fortified  by  grace  ;    secondly,  because  marriage  itself, 


1 1 6  HOL  Y  MA  TRIMONY. 

\\  hen  lawful,  is  a  mystical  sign  and  an  emblem  of  Christ's  union  with  the 
Church  :    "  This  is  a  great  sacrament,"  he  says,  "  but  I  speak  in  Chris 
and  in  the  church."     (Ephesians  v.  32.) 

Hence  St.  Cyril  says :  "  Christ  sanctified  wedlock,  and  gave  grace  t< 
marriage."  (Cap.  ii.  in  Johannem  No.  xxii.)  Tertullian,  St.  Irenaeus,  St 
Augustine  and  St.  Ambrose  style  marriage  a  sacrament.  The  Neste 
rians,  Copts,  Armenians,  and  Greeks,  though  separated  from  the  Catholi< 
Church,  are  unanimous  in  recognizing  marriage  as  a  sacrament  ;  agree 
ing  in  this  with  the  Roman  Catholic  Church,  which  has  always  regardec 
marriage  as  a  sacrament  of  the  New  Law. 

It  is  the  teaching  of  the  Church  that  legitimate  matrimony  betweei 
baptized  persons  can  never  be  a  mere  contract,  but  is  always  also  a  sacn 
ment.     Though  not  defined  as  a  point  of  faith,  it  is  more  generally  hel< 
that  the  ministers  of  this  sacrament  are  the  contracting  parties  them- 
selves, when  by  word  or  outward  signs  they  mutually  accept  each  other 
as  husband  and  wife. 

In  those  parts  of  the  world  (as  in  England),  where  the  decrees  of  the 
Council  of  Trent  respecting  matrimony  have  not  yet  been  published  and 
promulgated,  the  presence  of  the  Catholic  parish  priest  is  not  essential 
for  the  validity  of  the  sacrament,  it  is  only  required  in  order  to  render  it 
lawful  ;  but  in  those  parts  where  the  Council  of  Trent  is  officially  pub- 
lished, his  presence  is  required  to  render  the  contract  valid  as  well  as 
lawful  in  the  eyes  of  the  Church. 

The  words  which  the  priest  pronounces  upon  the  contracting  parties 
— "  I  join  you  together  in  matrimony,  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost,"  are  only  intended  to  acknowledge  and 
solemnly  ratify  the  sacred  engagement  just  effected  by  the  contracting 
parties.  The  other  prayers  which  he  recites  afterwards  serve  to  implore 
more  abundant  blessings  upon  the  couple  just  married. 

Hence  it  follows  that  both  parties  ought  to  be  in  a  state  of  grace 
when  they  contract  the  sacrament  of  marriage,  for  two  reasons,  1st,  be- 
cause they  themselves  administer  the  sacrament,  and  2d,  because  they 
receive  that  sacrament. 

As  the  union  of  Christ  with  the  Church  cannot  be  broken,  so  the 
bond  between  husband  and  wife  is  indissoluble.  There  is  no  cause  that 
can  justify,  or  power  upon  earth  that  can  authorize  the  breaking  of  a 
legal  and  true  marriage  bond  between  Christians  after  the  marriage  has 
been  consummated. 

Separation,  except  by  mutual  consent,  is  forbidden.  For  grave  rea- 
sons, it  is  sometimes  permitted  to  the  innocent  party  to  live  separately, 
but  this  separation  would  only  improperly  be  called  divorce,  as  in  such 
case  the  marriage  bond  is  not  broken,  and  neither  party  can  marry  again 


HOL  Y  MA  TRIMONY.  1 1 ; 

during  the  lifetime  of  the  other ;  if  ever,  therefore,  the  word  divorce  is 
used,  this  word  is  understood  to  mean  only  a  separation  from,  bed  and 
board ;  but  divorce,  properly  and  strictly  so  called,  in  the  sense  that  a 
divorced  person  may  remarry  during  the  lifetime  of  his  or  her  respective 
partner,  is  forbidden  by  the  law  of  God  :  and  there  is  no  reason  that  can 
justify,  or  authority  on  earth  that  can  sanction  it. 

This  has  been  the  teaching  of  the  Catholic  Church  in  all  ages,  as 
proved  from  passages  of  the  fathers  and  doctors  of  the  Church. 

For  the  first  five  centuries  the  indissoluble  nature  of  marriage  is  testi- 
fied by  Hermas,  St.  Justin,  Athenagoras,  Tertullian,  St.  Leo  of  Alexan- 
dria, Origen,  St.  Basil,  St.  Ephrem,  St.  Chrysostom,  St.  Cyprian,  Lactan- 
tius,  St.  Hilary,  St.  Jerome,  and  St.  Augustine. 

Jesus  Christ  was  too  explicit  on  this  point  to  allow  of  being  misun- 
derstood. His  words  are  as  follows  :  "  Every  one  that  putteth  away  his 
wife,  and  marrieth  another,  committeth  adultery  ;  and  he  that  marrieth 
her  that  is  put  away  from  her  husband  committeth  adultery."  (St.  Luke 
xvi.  18.)  St.  Paul  teaches  that  nothing  but  death  can  dissolve  the  mar- 
riage bond.  "To  them  that  are  married,"  he  says,  "  not  I,  but  the  Lord 
commandeth,  that  the  wife  depart  not  from  her  husband.  And  if  she 
depart,  that  she  remain  unmarried,  or  be  reconciled  to  her  husband.  And 
let  not  the  husband  put  away  his  wife."     (i  Corinthians  vii.  10,  n.) 

The  common  impression  among  some  Protestants  that  the  Church  or 
the  Pope  has  occasionally  sanctioned  divorce  or  the  breaking  of  the  mar- 
riage bond,  allowing  one  or  both  of  the  parties  to  remarry  during  the 
lifetime  of  the  other,  is  without  a  true  foundation. 

It  should  be  noticed  that  there  are  some  cases  which  render  a  mar- 
riage invalid  and  null,  as,  for  example,  default  of  consent,  close  affinity, 
illegality  of  contract,  defect  of  age,  and  other  invalidating  causes. 

In  these  cases  the  Church  can,  after  inquiring  into  the  matter,  declare 
the  union  to  have  been  null  and  void  from  the  beginning  ;  and  this  has 
been  done,  and  may  be  done  again.  Strictly  speaking,  however,  this  is 
not  dissolving  an  existing  marriage,  but  in  reality  only  declaring  that  no 
marriage  ever  existed  between  certain  parties,  on  account  of  some  imped- 
iment which  made  the  contract  void.  But  a  valid  marriage  completed 
between  baptized  persons  cannot,  in  any  case,  be  dissolved.  God  has 
joined  them  together,  and  that  sacred  bond  no  one,  not  even  a  Pope,  can 
rend  asunder. 

Society  in  general,  and  Catholics  especially,  ought  to  be  most  thank- 
ful to  Jesus  Christ  for  having  established  this  inviolable  sanctity  of  mar- 
riage, by  which  numberless  scandals,  and  family  strifes  and  miseries,  are 
prevented,  family  happiness  more  universally  secured,  and  the  weaker 
sex  and  children  greatly  protected. 


u8  ONLY  ONE  TRUE  CHURCH. 

If  in  some  particular  case  this  law  may  happen  to  be  burdensom( 
especially  to  persons  who  have  been  wanting  either  in  prudence  in  the 
choice  they  made,  or  in  justice  and  kindness  toward  their  partners,  thi$ 
hardship  to  the  few  is  small  compared  with  the  immense  good  derivec 
from  this  law  by  society  at  large. 

The  sufferer  must  not,  on  account  of  his  special   grief,  revolt  agaim 
God,  but  bear  patiently  this  like  any  other  trouble,  and  adorn  the  general 
dispensation  of  the  Creator  and  Lord  of  nature. 


Chapter  XX< 

©nlj)  ©ne  ®rue  Cl)urct).    first  iltark— ©neness  of  ifaitl),  of 
ta)or$l)tp,  of  Sacraments,  anb  of  Supreme  Ruler. 

'  yjfOME,  and  I  will  shew  thee  the  bride,  the  wife  of  the  Lamb." 
I   |   i     (Apocalypse  [Rev.]  xxi.  9.) 

^-|  In  the  Old  Law,  only  in  the  temple  of  Jerusalem  could  sac- 

rifices be  offered  to  God.  That  was  a  figure  of  the  Church  of 
Christ,  that  special  body  of  Christians  which  Christ  recognizes  as  His 
own,  and  to  which  it  is  necessary  to  belong  in  order  to  be  acceptable  to 
God,  as  a  member  of  the  mystical  body  of  Christ. 

The  true  Church  of  Christ  on  earth  is  the  union  of  all  the  faithful, 
who  communicate  one  with  another  by  profession  of  the  same  faith,  by 
the  participation  of  the  same  sacraments,  and  who  are  subject  to  their 
own  bishops,  and  in  a  special  manner  to  the  Roman  pontiff,  who  is  the 
visible  centre  of  all  Catholic  union. 

This  society  of  Christians  forms,  as  it  were,  one  body  with  that  which 
Christ,  whilst  on  earth,  founded  principally  on  St.  Peter,  and  also  on  the 
other  Apostles,  who  were,  as  a  ruling  body,  to  continue,  in  their  lawful 
successors,  to  rule  the  same  until  the  end  of  the  world.  This  ruling  body 
in  the  Church  Jesus  Christ  established  with  the  intention  of  providing  all 
men,  through  them,  with  the  proper  means  to  obtain  eternal  salvation. 

As  there  is  but  one  God,  one  baptism,  one  truth,  one  faith,  one  fold,  one 
Shepherd,  one  way,  one  body,  one  spirit,  so  that  there  can  be  but  one  true 
Church  of  God  on  earth,  the  spouse,  as  St.  Paul  and  St.  John  call  her,  of 
Jesus  Christ.  And  first  of  all,  the  true  Church  must  have  its  members 
united  in  faith,  for  Christ  sent  His  Apostles  to  teach  one  set  of  truths, 
not  contradictory  doctrines,  and  commands  all  men  to  believe  the  faith 
preached  by  the  Apostles,  for  He  says  :  "  He  that  believeth  not  [what  you 
shall  have  taught]  shall  be  condemned."  (St.  Mark  xvi.  16.)   He  requires 


FIRST  MARK— ONENESS  OF  FAITH.  1 19 

the  same  unity  in  the  duties  ordered  by  Him  to  be  fulfilled  by  Christians, 
for  He  says :  "  Going  therefore,  teach  ye  all  nations  .  .  .  teaching 
them  to  observe  all  things  whatsoever  I  have  commanded  you."  (St. 
Matt,  xxviii.  19,  20.)  The  promise  of  salvation  is  attached  to  that  faith, 
hope,  and  charity  which  Christ  has  taught,  and  to  no  other. 

Again,  what  Christ  has  taught  as  true  must  necessarily  be  true  for  all 
times,  for  all  people,  and  under  all  circumstances,  and  therefore,  unity  of 
doctrine  is  a  necessary  mark  of  a  faith  that  comes  from  God,  and  any 
system  of  religion  which  is  not  consistent  and  unchanging  in  its  teaching 
is  thereby  convicted  of  not  being  the  true  religion  of  our  Lord  ;  since 
"  Jesus  Christ  is  yesterday,  and  to-day,  and  for  ever  the  same." 

This  Church  of  Christ  is  the  Catholic  Church,  under  the  government 
of  St.  Peter's  successor,  the  Bishop  of  Rome  ;  because  this  Church  alone 
possesses,  enjoys,  and  shows  forth  all  the  four  marks  of  God's  true  Church, 
as  pointed  out  in  Scripture,  and  declared  in  the  Nicene  creed  in  the  words  : 
"  I  believe  one,  holy,  Catholic,  and  apostolic  Church." 

THE  true  Church  of  Christ  must  not  be  a  mere  medley  of  disjointed 
parts,  but  the  parts  must  be  so  corresponding  and  so  well  connected 
together  as  to  form  a  perfect  whole,  like  several  members  forming  a 
compact,  organized,  and  living  body  :  and  this  we  understand  when  we 
say  that  the  true  Church  must  be  one.  (Ephesians  iv.  16.)  That  is,  one  in 
faith,  and  one  in  organization. 

Protestants  hold  and  proclaim,  as  aright  for  all,  the  private  interpreta- 
tion of  the  Bible.  This  principle,  if  it  were  from  God,  should  make  them 
all  agree  in  what  they  believe  and  teach  ;  but  they  are  divided  by  this 
principle  into  a  great  number  of  denominations,  opposed  in  various  points 
of  belief  one  to  the  other.* 

Catholics,  however,  are  all  united  in  one  body,  holding  one  faith  every- 
where the  same  ;  in  having  the  same  sacraments  and  sacrifice,  and  all  sub- 
mitting to  the  same  one,  visible,  universal  chief  pastor,  the  Roman  pontiff, 
who  is  the  centre  of  all  Catholic  union. 

Catholics  all  agree  in  acknowledging  Jesus  Christ  to  be  their  only  Re- 
deemer, and  in  believing  all  that  Jesus  Christ  taught  and  continues  to  teach 
by  His  Church,  especially  whenever  that  Church  declares  and  defines  any 
doctrine  of  faith  or  of  morals  ;  so  that  every  one  can  know  exactly  what 
he  must  believe,  and  what  he  must  do  in  order  to  be  saved.  And  there 
is  not  an  instance  of  any  point  of  faith  once  defined  as  true  by  the  Church 
in  a  general  council,  or  by  the  Pope  speaking  ex  cathedrd,  having  been 
contradicted  by  another  general  council  or  by  any  Pope  speaking  ex 
cathedrd;  nor  will  there  be  such  an  instance  to  the  end  of  time. 

*See  Part  III.  No.  17  of  this  book,  Statistics  of  Protestant  Sects. 


120  THE  SUPREMACY  OF  THE  BISHOP  OF  ROME. 

They  also  share  in  a  common  sympathy,  and  are  in  perfect  commun- 
ion with  one  another  all  over  the  world. 

They  share  one  with  another  their  prayers  and  all  good  works.  They 
communicate  also  in  worship  ;  for  Catholics  admit  everywhere  their  fel- 
low-Catholics to  the  participation  of  the  sacraments  ;  in  the  case  of  priests, 
they  are  allowed  by  the  local  bishops  and  by  their  fellow-priests  to  cele- 
brate holy  Mass  in  their  churches  in  every  land.  But  above  all,  Catholics 
are  united  under  the  guidance  of  the  same  one  visible  chief  pastor,  the 
Bishop  of  Rome,  the  lawful  successor  of  St.  Peter,  to  whom  Jesus  Christ 
committed  the  care  of  His  whole  flock  on  earth. 


Cbapttr  XXL 

<EI)c  Supremacy  of  X\\t  Bt0l)op  of  fiome. 

'HIS  supremacy  or  chief  authority  does  not  mean  that  the  Pope  has 
a  higher  degree  of  priesthood  than  other  bishops.  Of  the  various 
degrees  of  priesthood,  that  of  bishop  being  the  highest,  the  Pope 
is,  in  that  respect,  no  higher  than  any  other  lawfully  ordained 
bishop.  But,  by  the  Pope's  supremacy  is  meant  that,  as  among  the  bishops 
there  is  a  difference  in  authority  and  jurisdiction,  some  being  bishops, 
others  archbishops,  others  primates,  and  others  patriarchs,  so  the  Bishop 
of  Rome  is,  in  authority  and  jurisdiction,  above  all  bishops,  as  well  as 
above  all  the  faithful  of  the  universal  Church  on  earth. 

It  is  essential  to  the  constitution  of  the  Church  that  one  of  her  bishops 
should  be  recognized  supreme  in  authority,  otherwise  it  would  be  next  to 
impossible  to  stay  threatening  abuses  which  local  bishops  might  be  un- 
willing or  unable  to  correct  ;  to  apply  a  remedy  if  a  bishop  of  any  diocese 
has  become  perverted  in  faith  or  morals  ;  to  settle  matters  in  dispute  which 
might  arise  between  bishop  and  bishop,  or  between  bishops  and  laymen. 
Without  this  supreme  authority  there  would  not  be  union  or  sympathy  be- 
tween one  part  of  Christendom  and  the  other  :  to  assemble  general  coun- 
cils would  be  almost  impossible  ;  to  found  new  bishoprics,  to  fill  up  vacant 
sees,  and  to  transfer  a  bishop  from  one  see  to  another,  would  naturally  fall 
into  the  hands  of  lay  persons,  or  at  least  be  dependent  on  them  ;  and  the 
sending  of  missionaries  to  foreign  parts  would  either  not  be  attended  to, 
or  done  in  a  timid,  lax,  irregular,  and  inefficient  manner.  It  is  a  most  re- 
markable fact  that  every  nation  hitherto  converted  from  paganism  to 
Christianity  since  the  days  of  the  Apostles  has  received  the  light  of  faith 


THE  SUPREMACY  OF  THE  BISHOP  OF  ROME.  121 

from  missionaries  who  were  either  especially  commissioned  by  the  see  of 
Rome,  or  sent  by  bishops  in  qpen  communion  with  that  see. 

Besides,  if  such  supreme  spiritual  authority  did  not  exist,  there  would 
be,  instead  of  one  Church,  many  churches  opposed  one  to  another,  some 
of  them  being  kept  together  only  in  a  hollow  union  consisting  in  outward 
conformity  kept  up  by  temporal  power.  It  could  not  in  that  case  be  said 
that  the  Church  of  Christ  is  one,  nor  could  she  then  be  compared  to  a 
human  body  with  many  members  and  one  visible  head ;  nor  could  she  be 
called  a  kingdom,  unless  a  kingdom  divided  against  itself,  and  a  kingdom 
without  a  king. 

Suppose,  for  example,  that  one  of  the  British  colonies  were  to  withdraw 
itself  from  the  jurisdiction  of  the  British  crown :  from  that  time,  even 
though  the  inhabitants  were  of  British  race,  tongue  and  customs,  and  had 
similar  laws,  that  colony  would  evidently  cease  to  form  part  of  the  Brit- 
ish Empire.  In  like  manner  any  part  of  Catholicity,  withdrawing  itself  in 
spiritual  matters  from  the  centre  of  supreme  ecclesiastical  authority,  would 
from  that  time  cease  to  be  part  of  the  heaven-born  kingdom  of  the  Cath- 
olic Church.  Such  a  body  of  Christians  would  become  independent,  and 
denominational,  or  national  ;  but  a  living  branch  or  part  of  the  one  visible 
Catholic  body  it  could  not  be. 

It  being  essential,  then,  that  one  of  the  bishops  should  preside  over 
the  visible  Church  of  God  on  earth,  which  of  all  the  bishops  in  the  world 
should  we  naturally  think  ought  to  be  invested  with  that  supremacy  ? 
Should  it  be  the  bishop  of  Jerusalem,  of  Antioch,  of  Constantinople,  of 
Alexandria,  of  Paris,  of  London  or  of  Rome  ? 

St.  Peter,  from  the  day  of  Pentecost,  exercised,  as  appears  from  the 
first  twelve  chapters  of  the  Acts  of  the  Apostles,  a  supremacy  over  the 
other  Apostles  and  over  the  whole  Church  ;  it  therefore  seems  just  that 
the  see  permanently  chosen  by  St.  Peter,  and  in  which  he  died,  should  be 
regarded  as  enjoying  that  privilege.  Now,  it  is  a  well-attested  fact,  as  is 
proved  by  history  and  monumental  evidence,  that  the  permanent  see 
chosen  by  St.  Peter  was  Rome,  then  the  capital  of  the  Roman  Empire,  and 
that  there  he  suffered  martyrdom  by  being  fastened  to  a  cross  with  his 
head  towards  the  earth  at  his  earnest  entreaty,  deeming  himself  unworthy 
to  suffer  crucifixion  in  the  same  manner  as  his  divine  Master.*  St.  Peter 
identified  in  his  own  person  in  the  Roman  chair,  both  episcopal  and  pri- 
matial  dignity  ;  therefore  also  those  who  after  him  lawfully  occupy  this 
chair  unite  and  identify  in  themselves  both  authorities,  so  much  the  more 
that,  if  St.  Peter  during  his  life  might  have  separated  these  two  authori- 
ties, this  separation  after  his  death  could  no  longer  be  done  ;  unless,  there- 

*That  St.  Peter  was  in  Rome  as  first  Bishop,  see  Part  III.  of  this  book,  No.  i. 


122  THE  SUPREMACY  OF  THE  BISHOP  OF  ROME. 

fore,  as  Bossuet  rightly  observes,  we  pretend  that  the  successors  of  St. 
Peter  must  come  straight  down  from  heaven,  we  must  confess  that  there 
are  no  other  successors  of  St.  Peter  but  the  Roman  pontiffs. 

The  Bishops  of  Rome,  in  fact,  always  claimed  and  still  claim  that 
supremacy,  and  no  other  bishop  in  the  world  claims  it,  or  ever  di< 
claim  it. 

Some  have  indeed  pretended  to  see  an  exception  in  Pope  St.  Gregon 
the  Great,  because  in  his  letter  (iv.  20)  to  John  the  patriarch  of  Con- 
stantinople, he  rejects  the  title  of  universal  Bishop.  We  must  observe, 
however,  that  though  St.  Gregory  rejected  that  title  and  was  satisfied, 
like  other  Popes,  with  the  title  of  Bishop  of  Rome,  he  did  not,  however, 
reject  the  supremacy  of  jurisdiction,  but  asserted  it  in  plain  words  foi 
himself,  as  other  Popes  had  done,  and  he  asserted  it  in  that  very  letter 
for,  speaking  in  it  of  the  see  of  Constantinople,  he  says  :  "  Who  doubts 
that  it  is  subject  to  the  apostolic  see?"  and  again,  he  says:  "When 
bishops  commit  a  fault,  I  know  not  what  bishop  is  not  subject  to  it" 
(that  is,  to  the  see  of  Rome).  St.  Gregory,  moreover,  repeatedly  exer- 
cised the  supremacy.  Let  it  suffice  here  to  mention  what  we  read  in  the 
instruction  he  gave  to  the  Benedictine  monk,  St.  Augustine  (or  Austin 
as  he  is  often  called),  when  he  sent  him  to  England,  in  which  instruction 
he  says  :  "  We  give  you  no  jurisdiction  over  the  bishops  of  Gaul,  .  .  . 
but  we  commit  to  your  care  all  the  bishops  of  Britain."  (History  of 
Venerable  Bede,  i.  27.)  No  Pope  has  exercised  universal  jurisdiction 
over  every  part  of  Christendom  more  amply  than  St.  Gregory,  justly 
styled  the  Great. 

In  all  ages  the  Bishop  of  Rome  has  been  regarded  by  all  bishops, 
kings  and  nations  that  were  Catholic  as  the  successor  of  St.  Peter,  and 
as  the  supreme  visible  ruler  and  administrator  of  the  Catholic  Church ; 
and  whenever  any  one  rejected  the  Pope's  supremacy,  from  that  moment 
he  was  not  regarded  as  a  Catholic. 

The  very  names  of  Romanist,  papist,  and  ultramontane,  so  freely 
given  to  Catholics  by  those  outside  the  Church,  show  that  they  see  that 
the  essential  feature  in  Catholicism  is,  that  Catholics,  although  belonging 
to  different  nations,  yet  form  one  compact  body  with  their  common  cen- 
tre of  authority  in  Rome.  They  see  that  it  is  this  that  makes  Catholics 
what  they  really  are,  one  fold,  one  body,  one  kingdom  in  spiritual  matters, 
one  Church.  They  can  see  that,  in  default  of  this  supremacy,  Catholics 
would  cease  to  be  Catholics,  and  would  be  throughout  the  world  like  stray 
sheep  at  the  mercy  of  any  who  might  take  advantage  of  their  division. 

Protestants  for  the  most  part  are  under  the  impression  that  this 
supreme  authority  of  the  see  of  Rome  is  a  usurpation;  that  it  did  not 
exist  originally,  but  was  introduced  in  course  of  time. 


THE  SUPREMACY  OF  THE  BISHOP  OF  ROME.  123 

History  proves,  however,  that  the  Pope's  supremacy  was  as  firmly  be- 
lieved by  Catholics  in  the  first  ages  of  Christianity  as  in  those  that  fol- 
lowed. So  far  from  there  being  any  difference  on  this  head,  the  fact  is, 
that  whilst  the  supremacy  of  the  Pope  has  been  rejected  in  later  ages  by 
the  schismatical  churches  of  the  East,  and  by  Protestant  communities 
which  have  separated  themselves  from  the  Catholic  Church,  for  the  first 
seven  hundred  years  the  whole  of  Christendom  united  in  believing  and 
proclaiming  and  submitting  to  the  supremacy  of  the  Roman  see.  So 
much  so  that  about  the  year  140,  the  then  ruling  pontiff,  Sixtus  I.,  could 
issue  the  rule  that  a  bishop  going  back  from  Rome  to  his  own  diocese 
without  a  " Littera  formata"  that- is,  without  the  apostolic  declaration 
that  he  was  recognized  by  the  Roman  pontiff  to  be  in  communion  with 
him,  his  diocesans  were  bound  not  to  regard  him  as  their  legitimate  pas- 
tor. (H.  W.  Wouters,  Epoca  II.  §  9. — History  of  the  Roman  Pontiffs  by 
Artaud  de  Mentor.) 

The  fathers  of  the  primitive  Church  had  no  doubt  whatever  that  the 
Roman  pontiff  was,  by  God's  appointment,  the  supreme  pastor  of 
"sheep"  and  "lambs;"  that  is  (as  interpreted  by  the  fathers  of  the 
Church)  of  the  whole  flock  of  Christ,  and  the  visible  source  of  all  spirit- 
ual jurisdiction.  To  reject  this  truth  was,  in  their  judgment,  to  ruin  the 
whole  fabric  of  the  Church ;  to  deny  his  vicar  was  to  deny  Christ.  No 
one  ever  pretended  to  create  this  majestic  office:  the  divine  institution  of 
it  was  always  taken  for  granted.  The  councils  did  not  invent  it,  but 
bore  witness  to  it  as  older  than  themselves. 

"The  Roman  Church  always  had  the  primacy,"  said  the  fathers  of 
[icaea  in  the  year  of  our  Lord  325,  as  quoted  by  the  Council  of  Chalce- 
lon,  a.  d.  451.* 

*  Though  these  words  are  not  found  in  the  Greek  exemplars  now  extant  of  the  Acts  of  the  Council  of 
Nicaea,  there  is  no  doubt  that  they  did  exist,  at  least  in  some  copies  of  those  Acts  at  the  time  of  the  Chalce- 
donian  Council  (451),  for  in  the  Acts  of  the  16th  Session  of  this  Council  it  is  stated  that  the  Roman  legate, 
Bishop  Paschasinus,  read  before  that  general  assembly  the  VI.  Canon  of  the  Council  of  Nicaea,  beginning 
with  these  words,  "  The  Roman  see  always  had  the  primacy." 

It  cannot  be  reasonably  supposed  that  Pope  St.  Leo  the  Great  would  have  entrusted  forged  exemplars 
to  his  legates,  or  that  Bishop  Paschasinus  would  have  dared  to  read  a  forged  copy  of  the  Acts  of  the  Nicene 
Council  before  such  an  assembly  over  which  he  presided  ;  nor  could  he  have  done  so  without  provoking 
some  contradiction  on  the  part  of  the  fathers.  Great  ecclesiastical  historians  and  theologians  agree  in  stat- 
ing that  when  the  Roman  legate,  Paschasinus,  read  the  said  passage,  no  one  contradicted.  (See  Labbe.  Act 
I.,  Col.  93,  torn.  IV.  Bellarmine  de  Rom.  Pontif.,  Book  II.,  Chap.  13.  Hefele  in  his  recent  Concilien  Ge- 
schichte.  Vol.  I.,  page  384.      Cardinal  Orsi  Eccles.  History.  Book  XXXIII.,  No.  79.) 

Two  writers  have  lately  ventured  to  state  that  the  fathers  of  the  Council  of  Chalcedon  repudiated  the 
assertion  of  Paschasinus  respecting  the  primacy  of  the  Roman  see;  one  of  the  writers*  did  so  without  pro- 
ducing any  authority;  the  other,  Dr.  Littledale,  grounded  himself  wrongfully  on  Fleury;  I  say  wrongfully, 
because  the  reference  given  by  him  does  not  even  allude  to  the  matter  in  question,  and  where  Monsignor 
Claude  Fleury  gives  an  account  of  this  transaction  of  the  Council  of  Chalcedon  he  asserts  quite  the  contrary. 
These  are  his  words:  "  Paschasinus  read  the  VI.  Canon  of  Nicaea  beginning  with  these  words:  '  The  Church 
of  Rome  always  had  the  primacy,'  which  are  not  in  the  Greek,  and  notwithstanding  in  this  particular  no  ob- 
*A  correspondent  of  the  (Anglican)  Church  Times. 


124  THE  SUPREMACY  OF  THE  BISHOP  OF  ROME. 

The  great  Council  of  Sardica,  347,  wrote  to  Pope  Julius  I.,  that  it  was 
"most  fitting  that  the  bishops  of  the  Lord  make  reference  from  all  tl 
provinces  to  the  head,  that  is,  the  see  of  the  Apostte  Peter!' 

The  Council  of  Chalcedon,  in  451,  not  only  deposed  Dioscorus,  arcl 
bishop  of  Alexandria,  in  obedience  to  Pope  St.  Leo  I.,  called  "  the  Great, 
whom  the  fathers  inscribed  as  "  the  most  blessed  Apostle  Peter,  who 
the  rock  and  ground  of  the  Catholic  Church,"  but  did  so  because  Dios 
corus  had  "  dared  to  hold  a  council  without  the  authority  of  the  apostoli< 
see."     And  this  Council  of  Chalcedon  was  notably  an  Eastern  council 
More  than  600  bishops  attended  it  from  the  East,  and  only  two,  Bishoj 
Paschasinus  and  the  priest  Boniface  (the  Pope's  legates)  were  from  the 
West ;  yet  in  their  synodical  letter  the  council  called  the  Roman  pontiff  : 
11  the  interpreter  to  all  of  the  voice  of  the  blessed  Peter."    They  say  that 
he  is  entrusted  by  the  Saviour  with  the  guardianship  of  the  "vineyard," 
and  they  humbly  solicit  him  to  confirm  their  conciliar  acts  by  his  "  su- 
preme authority."     All  the  councils,  one  after  another,  say  the  same 
thing,  and  they  all  ground  the  doctrine  which  they  all  attest,  upon  the 
words  of  our  divine  Lord. 

Many  Protestants,  following  the  "  Book  of  Homilies,"  say  that  they 
accept  the  first  six  general  councils.  Should  they,  however,  accept  only 
the  first  four  general  councils,  admitted  by  the  English  Parliament  in  the 
first  year  of  Queen  Elizabeth  (1558,  ch.  1,  Sec.  36)  as  authority  in  the 
trial  of  heresies,  they  must  accept  the  doctrine  of  the  supremacy  of  the 
Bishop  of  Rome,  for  to  the  fathers  of  Ephesus  and  Chalcedon  the  opinion 
of  those  who  deny  the  supremacy  of  the  Pope  would  have  seemed  a  hate- 
ful impiety,  a  denial  of  the  Gospel,  and  a  subversion  of  the  Church  of 
Christ. 

The  ancient  fathers  agree  with  the  early  councils  in  proclaiming  the 
supremacy  of  the  Bishop  of  Rome.  St.  Cyprian  (who  died  in  the  year  of 
our  Lord  258)  says  that  the  Pope  is  the  only  "  fount  of  spiritual  jurisdic- 
tion ;"  and  St.  Maximus  (who  died  335),  that  "whoever  anathematizes 
the  Roman  see,  anathematizes  the  Catholic  Church  ; "  and  St.  Ambrose 
(397),  that  "where  Peter  is  there  is  the  Church  "  ("  Ubi Petrus  ibi  Ecclesia,^ 
in  Psalm  xl.)  ;  and  St.  Innocent  I.  (417),  that  "the  very  episcopate  and 
all  the  authority  of  this  title  sprung  from  the  apostolic  see  ; "    and  St.  Je- 

jection  was  raised."  {Ecclesiastical  History  of  Monsignor  Claude  Fleury,  Vol.  IV.,  Book  28,  No.  XXX.) 
Many  other  accusations  of  this  writer  against  the  Roman  Catholic  Church  have  been  proved  untrue  by  the 
Rev.  H.  Ryder  of  the  Oratory  in  his  book  entitled  Catholic  Controversy,  a  reply  to  Plain  Reasons  of  Dr. 
Richard  Littledale.  Instead  of  bringing  false  accusations  against  the  poor  author  of  this  book,  he  had  bet- 
ter try  to  oppose  to  it  a  simple  exposition  of  the  faith  of  the  Anglican  stale  Church. 

It  is  important  to  notice  here  that  as  it  was  the  custom  in  that  age  for  each  bishop  who  wished  to  have 
his  own  notary  to  write  down  the  transactions  of  a  council,  it  should  not  surprise  that  differences  occurred 
in  various  reports  of  the  Acts.  It  should  also  not  be  forgotten  that  a  positive  historical  assertion  has  a 
great  deal  more  weight  than  mere  silence  on  the  part  of  other  equally  good  historians. 


THE  SUPREMACY  OF  THE  BISHOP  OF  ROME.  125 

rome  (420),  "  whoso  gathereth  not  with  thee  scattereth  ;  "  and  St.  Augus- 
tine (430),  that  "the  see  of  Peter  is  the  rock  against  which  the  proud 
gates  of  hell  prevail  not." 

That  great  father,  St.  Irenaeus,  who  flourished  only  a  little  more  than 
a  hundred  years  after  the  death  of  Christ,  and  had  seen  some  of  those 
who  had  seen  our  Lord,  tells  us  expressly,  "  that  all  churches  and  all  the 
faithful  of  Christ  are  bound  to  agree  with  the  Roman  Church  on  account 
of  her  superior  principality."     (Against  Heresies,  book  iii.  chap,  vii.) 

The  Roman  see  is  the  supreme  tribunal  before  which  the  saints  have 
always  pleaded.  St.  Cyprian  (who  died  in  the  year  258),  told  Antonianus 
that  "  to  be  united  with  the  see  of  Rome  is  to  be  united  to  the  Catholic 
Church."  St.  Dionysius  of  Alexandria  (271),  being  accused  of  heresy, 
implores  Pope  Dionysius  I.  to  examine  and  judge  his  faith.  St.  Peter  of 
Alexandria  (312)  has  recourse  to  Pope  Damasus  I.  St.  Athanasius  (373), 
Iriven  from  his  see,  appeals  to  the  Roman  pontiff,  Julius  I.  St.  Augus- 
tine (402)  accepts  the  judgment  of  Innocent  I.  as  that  of  heaven.  St. 
"yril  of  Alexandria  (444)  wrote  a  letter  to  Pope  Celestine  I.,  praying  him 
to  judge  the  heresy  of  Nestorius.  Everywhere  the  Roman  pontiff, 
whether  a  Victor,  a  Dionysius,  a  Damasus,  an  Innocent,  or  a  Gregory, 
claims  the  same  supreme  authority,  and  everywhere  the  saints  confess 
with  acclamation  that  he  derives  it  from  God. 

In  all  these  instances  the  cases  submitted  to  the  judgment  of  the  holy 
;ee  were  carefully  investigated  and  judicially  discussed,  and  ample  jus- 
tice was  done  to  the  contending  parties.  Ecclesiastical  history  is  full  of 
similar  appeals,  when  the  adverse  parties  manifested  the  most  perfect  ac- 
[uiescence  in  the  authority  and  equity  of  the  judge. 

Every  part  of  Christendom  bears  witness,  from  the  earliest  ages,  that 
the  Church  is  built  on  Peter.  A  dispute  having  arisen  in  the  Church  of 
Corinth  as  to  who  should  be  regarded  as  the  legitimate  pastor,  the  Co- 
rinthians did  not  apply  to  any  Apostle  then  living,  not  even  to  St.  John 
in  Ephesus,  but  applied  to  Rome,  to  St.  Clement,  the  third  successor  of 
5t.  Peter.  The  Christian  historian  Socrates  relates,  that  at  one  and  the 
same  time  the  bishops  of  Constantinople,  Gaza,  Ancyra,  and  Adrianople, 
driven  from  their  sees,  committed  their  cause  to  Pope  Julius.  The  Coun- 
cil of  Antioch  adopts  the  words  of  Juvenal,  bishop  of  Jerusalem,  that  "it 
is  an  apostolic  tradition  that  the  Church  of  Antioch  should  be  directed 
and  judged  by  the  Church  of  Rome."  Churches  in  places  the  most  dis- 
tant from  the  Roman  see  proclaim  the  same  truth  as  strongly  as  those 
which  are  situated  nearer  to  it. 

In  740  St.  Boniface,  an  Englishman,  and  the  seven  English  suffragans 
in  Germany,  wrote  to  the  English  king  and  to  Cuthbert,  archbishop  of 
Canterbury,  telling  them  what  they  had  recently  dqne  in  synod. 


126  THE  SUPREMACY  OF  THE  BISHOP  OF  ROME. 

"  We  declared,"  they  say,  "  that  we  would  preserve  the  Catholic  fait 
and  unity,  and  subjection  to  the  Roman  Church,  to  the  end  of  our  life 
that  we  would  be  subject  to  St.  Peter  and  his  vicar  ;    that  the  metropol 
tans  should  in  all  things  strive  to  follow  canonically  the  precepts  of 
Peter,  in  order  that  they  may  be  numbered  among  the  sheep  entrusted 
his  care  :    and  this  confession  we  all  consented  to,  and  subscribed,  ai 
sent  to  the  body  of  St.  Peter,  the  prince  of  the  Apostles." 

About  this  time  it  appears  that  in  the  year  787  Pope  Adrian  I.  at  the 
request  of  Offa,  king  of  Mercia  and  East  Anglia,  made  Lichfield  into  a 
metropolitan  see,  detaching  it,  together  with  other  bishoprics,  from  the 
metropolitan  see  of  Canterbury.  This  request  of  King  Offa  was  made  on 
the  plea  that  the  extent  of  the  province  of  Canterbury  was  extremely 
large.  About  fifty  years  later,  Coenulph,  who  had  succeeded  to  the 
crown  of  Egforth,  son  of  Offa,  king  of  Mercia  and  East  Anglia,  wrote  a 
suppliant  letter  to  the  Pope  Leo  III.,  then  reigning,  in  his  own  name  and 
in  that  of  the  bishops  and  dukes  of  England,  saying  :  "  No  one  presumes 
to  gainsay  your  apostolic  authority  ;  "  and  praying  that  Lichfield  might 
again  be  subjected  as  a  suffragan  to  the  see  of  Canterbury.  Pope  Leo 
III.,  "by  his  apostolic  authority,"  granted  their  petition,  and  restored 
Lichfield  to  the  former  condition  of  suffragan  to  the  see  of  Canterbury. 

At  the  first  Council  of  Aries,  convened  by  desire  of  the  Emperor  Con- 
stantine  to  settle  the  cause  of  the  Donatists,  held  in  314,  with  the  interven- 
tion of  200  bishops,  the  British  bishops  of  London,  York,  and  Caerleon, 
confessed,  in  the  name  of  all  their  colleagues,  the  supreme  rights  and 
prerogatives  of  the  holy  see.* 

A  similar  declaration  of  submission  to  the  Roman  see  was  made  by 
the  British  bishops  at  the  Council  of  Sardica,  a.  d.  347. 

When  England  had  subdued  Wales,  and  the  bishop  of  St.  David's  was 
summoned  to  do  homage  to  the  see  of  Canterbury,  he  replied  that  the 
British  bishops  had  never  recognized  any  superior  "  except  the  holy  see." 
The  Church  of  Scotland  gave  a  like  answer  to  the  archbishop  of  York, 
when  he  claimed  jurisdiction  over  it,  and  "  the  answer  was  approved,"  as 
Lingard  observes,  "  by  Pope  Clement  III."  These  are  only  a  few  exam- 
ples out  of  many  that  could  be  brought  forward. 

This  office  of  the  Roman  pontiff  was  given  to  him,  not  by  men,  but  by 
God.  It  is  God's  provision,  God's  creation,  "  for  the  preservation  of  unity," 
as  St.  Thomas  Aquinas  remarks.  It  was  not  conferred  on  the  Roman 
pontiff  by  the  Church  ;  it  comes  directly  from  God.  It  is  inherited  di- 
rectly from  St.  Peter,  to  whom  it  was  given  by  Christ. 

This  supreme  authority  was  given  to  St.  Peter  under  three  most  re- 
markable similitudes. 

*  See  Butley's  Lives  of  the  Saints,  Notes  on  May  26  and  December  31. 


THE  SUPREMACY  OF  THE  BISHOP  OF  ROME.  127 

Christ  compares  the  Church  He  is  about  to  establish  to  a  building,  and 
makes  St.  Peter,  after  Himself,  the  foundation  of  it :  "  Thou  art  Peter ; 
and  upon  this  rock  I  will  build  my  Church,  and  the  gates  of  hell  shall  not 
prevail  against  it."  (St.  Matt.  xvi.  18.)*  It  is  the  foundation  which 
upholds  and  keeps  a  building  solid  ;  and  in  a  body  of  men  it  is  clearly 
the  ruling  authority  which  performs  the  same  office. 

Again,  our  Lord  compares  His  Church  to  a  town  or  kingdom,  the  keys 
of  which  He  places  in  the  hands  of  St.  Peter,  making  him  the  master  of 
it :  "  And  I  will  give  to  thee  the  keys  of  the  kingdom  of  heaven."  (St. 
Matt.  xvi.  19.)  This  expresses  in  a  forcible  way  the  idea  of  chief  au- 
thority, as  it  does  also  in  Isaias,  referring  to  the  Messiah  :  "  I  will  lay  the 
key  of  the  house  of  David  upon  his  shoulder,  and  he  shall  open,  and  none 
shall  shut:  and  he  shall  shut,  and  none  shall  open."  (xxii.  22.) 

Third,  our  Lord  compares  His  Church  to  a  sheep/old,  and  makes  St. 
Peter  head  shepherd  of  it:  "Simon,  son  of  John,  lovest  thou  me  more 
than  these  ?  .  .  .  Feed  my  lambs ;  .  .  .  Feed  my  lambs.  .  .  . 
Feed  my  sheep."   (St.  John  xxi.  15-17.) 

These  three  comparisons  all  go  to  prove  that  our  Lord  conferred  a 
supreme  authority  on  St.  Peter,  whom  He  made  the  centre  of  unity,  the 
ruler  and  leader  of  His  kingdom,  then  about  to  be  established  upon  earth. 

Besides  these  passages,  in  which  our  Lord  gives  to  St.  Peter  supreme 
authority  under  these  striking  comparisons,  we  find  one  in  which  Jesus 
Christ,  having  assured  St.  Peter  that  He  had  prayed  for  him  that  his  faith 
should  not  fail,  in  the  plainest  language  entrusted  to  him  this  commission : 
f  Confirm  thy  brethren."  This  was  given  at  a  most  solemn  moment,  just 
when  the  bitter  passion  of  our  Lord  was  about  to  commence.  (St.  Luke 
xxii.  32.) 

These  passages  prove  that  our  Lord  Jesus  Christ  established  St.  Peter, 

*  "  Thou  art  Peter ,  &c.  As  St.  Peter,  by  divine  revelation,  here  made  a  solemn  profession  of  his 
faith  of  the  divinity  of  Christ  ;  so  in  recompense  of  this  faith  and  profession,  our  Lord  here  declares  to  him 
the  dignity  to  which  He  is  pleased  to  raise  him  :  viz. ,  that  he,  to  whom  He  had  already  given  the  name  of 
Peter,  signifying  a  rock  (St.  John  i.  42),  should  be  a  rock  indeed,  of  invincible  strength,  for  the  support  of  the 
building  of  the  Church  ;  in  which  building  he  should  be,  next  to  Christ  Himself,  the  chief  foundation  stone, 
in  quality  of  chief  pastor,  ruler,  and  governor  ;  and  should  have  accordingly  all  fulness  of  ecclesiastical 
power,  signified  by  the  keys  of  the  kingdom  of  heaven.  Upon  this  rock,  &c.  The  words  of  Christ  to  Peter, 
spoken  in  the  vulgar  language  of  the  Jews  which  our  Lord  made  use  of,  were  the  same  as  if  He  had  said  in 
English:  Thou  art  a  rock,  and  upon  this  rock  I  will  build  mv  Church.  So  that,  by  the  plain  course  of  the 
words,  Peter  is  here  declared  to  be  the  rock  upon  which  the  Church  was  to  be  built  :  Christ  Himself  being 
both  the  principal  foundation  and  founder  of  the  same.  Where  also  note,  that  Christ,  by  building  His  house, 
that  is,  His  Church,  upon  a  rock,  has  thereby  secured  it  against  all  storms  and  floods,  like  the  wise  builder. 
(St.  Macthew  vii.  24,  25.)  The  gates  of  hell,  &c.  That  is,  the  powers  of  darkness,  and  whatever  Satan  can 
do,  either  by  himself  or  his  agents.  For  as  the  Church  is  here  likened  to  a  house,  or  fortress,  built  on  a 
rock,  so  the  adverse  powers  are  likened  to  a  contrary  house,  or  fortress,  the  gates  of  which,  i.  e.,  the  whole 
strength,  and  all  the  efforts  it  can  make,  will  never  be  able  to  prevail  over  the  City  or  Church  of  Christ.  By 
this  promise  we  are  fully  assured,  that  neither  idolatry,  heresy,  nor  any  pernicious  error  whatsoever,  shall 
at  any  time  prevail  over  the  Church  of  Christ." — Footnote  in  Douay  Bible  on  these  passages. 


128  THE  SUPREMACY  OF  THE  BISHOP  OF  ROME. 

and  in  the  person  of  St.  Peter  his  legitimate  successors,  as  the  chief  pj 
tors  of  His  Church  upon  earth.  For  it  cannot  be  supposed  that  at  tl 
death  of  St.  Peter  the  Church  was  to  remain  without  its  visible  head  p; 
tor,  without  its  foundation  ;  therefore  as  St.  Peter  was  to  die,  and  tl 
Church  was  to  last  to  the  end  of  the  world,  so  the  authority  which  Jesi 
Christ  established  for  the  purpose  of  keeping  the  whole  Church  togettu 
like  a  compact  body,  was,  of  necessity,  and  according  to  Christ's  will, 
be  transmitted  to  St.  Peter's  legitimate  successors,  and  was  to  last  as  lonj 
as  the  Church  itself  lasted.* 

No  Christian,  then,  should  seek  a  pretext  for  denying  this  supremacy, 
essential  to  the  Church,  clearly  instituted  by  Christ,  and  plainly  intended 
for  the  good  of  the  faithful.  If  the  Pope's  authority  is  great,  the  good 
derived  from  it  to  the  Church  is  still  greater.  If  this  office  is  gigantic 
and  seemingly  beyond  the  power  of  man  to  wield,  the  experience  of  eigh- 
teen centuries  proves  that  it  is  practicable  with  the  promised  and  never- 
failing  assistance  of  God. 

In  the  Old  Law  there  was  only  one  supreme  pontiff  or  high  priest  for 
the  whole  Jewish  people,  though  the  Jews  in  vast  numbers  were  spread 
over  the  world.  We  should  not  wonder,  therefore,  that,  in  the  new  dis- 
pensation, Christ  should  have  established  only  one  supreme  administrator 
of  His  household  on  earth,  that  it  might  always  be  one,  as  He  Himself  is 
one.  We  should  not  wonder  that  He  should  have  prepared  a  rock  as  the 
foundation  of  His  one  Church  on  earth,  based  upon  Himself,  the  founda- 
tion of  all,  and  the  very  rock  of  ages. 

Our  Lord  Jesus  Christ  being  the  foundation  of  foundations  (lsa.\a.sxxvm. 
1 6),  and  chief  corner-stone,  has  the  fulness  of  authority  over  the  whole 
Church,  whether  in  heaven  or  on  earth,  whether  present  or  future,  and  is 
the  original  source  of  all  authority  and  jurisdiction.  Compared  with  the 
authority  of  Christ,  that  of  the  Pope  over  the  Church  is  dependent,  tem- 
poral, and,  though  ample,  has  its  limits.  The  authority  of  the  Pope  is 
from  Christ,  under  Christ,  and  for  Christ.  He  only  possesses  this  au- 
thority over  the  Church  on  earth  during  the  few  years  of  his  pontificate. 
This  is  but  a  small  portion  of  the  immense  flock  of  Christ,  which  consists 
of  "a  great  multitude  which  no  man  could  number,  of  all  nations, 
and  tribes,  and  peoples,  and  tongues "  (Apocalypse  [Revelation]  vii. 
9  )  ;  and  over  the  whole  of  which  great  multitude,  when  gathered  to- 
gether in  the  end  of  time  from  all  the  nations  of  the  world,  from  all  past 
ages,  Jesus,  the  everlasting  Shepherd  of  our  souls,  will  Himself,  without 
the  ministry  of  any  representative,  visibly  preside  for  ever  and  ever  in 
heaven. 

*  That  St.  Peter  was  the  first  Bishop  of  Rome,  see  Part  III.  of  this  book,  No.  i. 


LIST  OF  GENERAL  COUNCILS.  129 


Captor  XX11, 

Cist  of  all  tt)e  General  Councils  t)cR>  in  tlje  €l)urct)  of  (Sob  from 
tl)c  time  of  tl)c  jostles  to  X  0. 1894. 

Y  a  General  or  Ecumenical  Council  is  understood  a  council  to  which 
the  bishops  of  the  whole  world  are  lawfully  summoned  for  the 
settling  of  some  important  matter,  though  it  is  not  necessary  for 
the  validity  of  the  council  that  all  should  attend. 

A  council,  in  order  to  be  ecumenical,  must  be  convoked  by  the  Pope, 
or  at  least  with  his  consent,  and  be  presided  over  by  him  or  by  his  legates. 
The  decrees  of  a  council  must  also  have  his  approval. 

A  general  council  headed  by  the  Pope,  by  reason  of  its  representing 
the  whole  Church,  has  the  privilege  of  doctrinal  infallibility  and  supreme 
authority.  It  is  evident  that  even  the  largest  assembly  of  bishops  without 
the  Pope  would  be  a  body  without  a  head,  and  could  not  represent  the 
whole  Church. 

General  councils  show  the  supernatural  vitality  which  exists  in  the 
Church  of  God  for  her  own  preservation  and  purity.  To  the  present  time 
(a.  d.  1894)  the  ecumenical  councils  are  nineteen  in  number.  The  first 
eight  were  held  in  the  eastern  part  of  Christendom,  the  remaining  eleven 
were  held  in  the  western  part. 

The  following  list  of  general  councils  will  place  in  a  prominent  light 
the  fact  that  there  has  always  existed  in  the  Catholic  Church  oneness  of 
body,  that  is,  intercommunion  between  all  the  Catholic  bishops,  and  de- 
pendence upon  their  visible  head,  the  Roman  pontiff,  and  oneness  of  faith, 
which  the  Church,  faithful  to  her  office,  has  never  failed,  when  needed, 
boldly  and  clearly  to  state  ;  and  there  is  no  instance  of  a  doctrine  on  faith 
or  morals,  defined  by  one  general  council,  having  been  changed  by 
another  general  council  or  by  any  Pope  : 

1.  The  First  Council  of  Niccea  {or  Nice,  now  called  Isnick,  in  Asia 
Minor,  about  ninety  miles  from  Constantinople)  was  held  in  the  year  325, 
under  Pope  Sylvester  I.  in  the  palace  of  the  emperor.  There  were  pres- 
ent 318  bishops  ;  the  Emperor  Constantine  the  Great  also  assisting. 

Arius,  presbyter  of  Alexandria,  was  condemned  for  denying  the  di- 
vinity of  the  Word,  or  Son  of  God,  and  His  consubstantiality  with  the 
Father  ;  at  this  council  the  greater  part  of  what  is  commonly  called  the 
Nicene  creed  was  published. 


130  LIST  OF  GENERAL  COUNCILS. 

2.  The  First  Council  of  Constantinople,  the  ancient  Byzantium,  was 
held  in  381,  in  the  emperor's  palace,  confirmed  by  Pope  Damasus  I.;  15c 
bishops  and  the  Emperor  Theodosius  the  Elder  attended. 

The  followers  of  Macedonius  were  condemned  for  denying  the  divii 
ity  of  the  Holy  Ghost  and  His  consubstantiality  with  the  Father  and  the 
Son.     A  few  more  things  were  added  to  the  Nicaean  creed. 

3.  The  Council  of  Ephcsus,  Asia  Minor,  was  held  in  the  Church  of  St 
Mary  in  431,  under  Pope  Celestine  I.    About  200  bishops,  and  Theodosii 
the  Younger,  were  present. 

Nestorius  was  deposed  from  his  see  of  Constantinople,  and  condemnec 
for  maintaining  that  in  Jesus  Christ  there  were  two  distinct  persons- 
human  person  born  of  the  Virgin  Mary,  and  the  divine  person,  that  is 
the  Eternal  Word.    In  consequence  of  this  error  he  denied  to  the  blesse< 
Virgin  the  title  of  Theotdkos  (or  mother  of  God),  contrary  to  the  Catholic 
doctrine,  which  confesses  Mary  to  be  the  mother  of  that  divine  person, 
in  whom  are  intimately  and  indissolubly  united,  by   what  is  called  hypo- 
static  union,  the  divine  and  the  human  nature. 

4.  The  Council  of  Clialctdon  (now  called  Scutari),  facing  Constantino- 
ple, in  Asia  Minor,  under  Pope  Leo  the  Great,  was  held  in  451,  in  the 
Church  of  St.  Euphemia  the  Martyr,  near  the  Bosphorus  in  Bithynia. 
Paschasinus  and  Lucentius,  bishops,  and  Boniface,  priest,  presided  at  this 
council  as  legates  of  Pope  Leo  the  Great.  Six  hundred  and  thirty  bish- 
ops, and  the  Roman  Emperor  Marcian,  were  present.  Papal  supremacy 
was  acknowledged. 

Eutyches,  abbot  of  Constantinople,  and  Didscorus,  archbishop  of  Alex- 
andria, were  condemned  for  teaching  that  in  Jesus  Christ  there  was  only 
one  nature. 

5.  The  Second  of  Constantinople,  held  in  the  sacristy  of  the  cathedral  in 
553,  confirmed  by  Pope  Vigilius:  165  bishops  and  the  Emperor  Justinian 
were  present.  Though  neither  the  Pope  nor  his  legates  attended,  yet  the 
council  is  considered  ecumenical  from  its  having  afterward  received  the 
sanction  of  the  Pope. 

The  so-called  "Three  Chapters,"  or  heretical  writings  of  Theodorus  of 
Mopsuesta,  of  Theodoretusand  of  Iba,  favoring  the  already  anathematized 
doctrines  of  Nestorius,  were  condemned. 

6.  The  Third  of  Constantinople,  held  in  the  hall  of  the  imperial  palace, 
in  the  years  680  and  681,  under  Pope  Agatho,  attended  by  170  bishops. 

The  Monothelites,  with  their  leaders  Cyrus,  Sergius  and  Pyrrhus, 
were  condemned  for  maintaining,  as  their  name  implies,  that  in  Jesus 
Christ  there  was  only  one  operation  and  one  will,  namely,  the  divine  will. 
This  heresy  attempted  to  revive,  under  a  new  form,  the  error  of  Eutyches, 
which  had  been  already  condemned. 


LIST  OF  GENERAL  COUNCILS.  131 

Pope  Agatho  dying  before  the  council  came  to  a  conclusion,  it  was 
confirmed  by  Leo  II.,  his  successor,  who  translated  the  "  Acts  "  of  this 
council  from  the  Greek  into  Latin. 

7.  The  Second  of  Niccea,  held  in  the  Church  of  St.  Sophia  in  787,  under 
Pope  Adrian  I.,  attended  by  367  bishops. 

In  this  council  the  Iconoclasts  (or  breakers  of  sacred  images)  were 
condemned  for  rejecting  the  use  of  holy  images,  and  the  practice  of  pay- 
ing them  due  respect.  The  last  session  of  this  council  was  held  at  Con- 
stantinople. 

8.  The  Fourth  of  Constantinople,  held  in  the  Church  of  St.  Sophia  in 
869  and  870,  under  Pope  Adrian  II.,  attended  by  102  bishops. 

The  intruded  patriarch  Photius,  the  author  of  the  Greek  schism,  was 
condemned  and  deposed,  and  St.  Ignatius  was  restored  to  his  see  of  Con- 
stantinople, which  had  been  unjustly  usurped  by  Photius.  This  is  the 
last  general  council  held  in  the  eastern  part  of  Christendom. 

9.  The  First  of  Later  an,  held  in  the  Basilica  of  St.  John  Lateran,  in 
Rome  in  11 23,  under  Pope  Calistus  II.,  attended  by  300  bishops  and  600 
mitred  abbots. 

The  contest  regarding  investitures,  or  appointment  to  benefices,  was 
settled.  The  rights  of  the  Church  and  of  the  emperors  in  the  serious 
business  of  the  election  of  bishops  and  abbots  were  regulated. 

10.  The  Second  of  Lateran,  held  at  Rome  in  1 139,  under  Pope  Innocent 
II.,  attended  by  1,000  bishops,  the  Pope  himself  presiding. 

The  errors  of  the  Albigenses  and  the  heresies  of  Peter  De  Bruys  and 
his  disciple,  Arnold  of  Brescia,  were  condemned,  and  the  schism  of  Peter 
Leo  was  repressed.  One  of  the  decrees  of  this  council  anathematized 
those  heretics  who  rejected  infant  baptism,  the  holy  Eucharist,  the  priest- 
hood, and  matrimony. 

11.  The  Third  of  Lateran,  held  at  Rome  in  11 79,  under  Pope  Alex- 
ander III.,  who  presided  in  person.     It  was  attended  by  300  bishops. 

The  errors  of  the  Waldenses  were  condemned,  and  a  better  form  of 
electing  the  sovereign  pontiff  was  prescribed.  Most  beneficial  rules  were 
also  framed  for  the  election  of  bishops,  for  regulating  the  rights  of 
patrons,  and  for  the  gratuitous  instruction  of  the  people,  especially  of 
poor  children. 

12.  The  Fourth  of  Lateran,  held  at  Rome  in  1215,  under  the  great 
Pope  Innocent  III.,  attended  by  412  bishops  and  upward  of  800  abbots 
and  friars,  besides  the  representatives  of  all  sovereigns  and  princes  of 
Christendom. 

A  short  exposition  of  the  Catholic  faith  was  drawn  up  in  opposition  to 
the  errors  of  the  time,  especially  those  of  the  Albigenses  and  Waldenses. 
Ecclesiastical   laws  were  framed  for  the  reformation  of  morals  among 


i$2  UST  OF  GENERAL  COUNCILS. 

Christians.  The  obligation  of  confession  for  adults,  instead  of  several 
times  a  year,  was  reduced  to  once  a  year  at  least;  and  holy  communion 
like*  i^e  to  at  least  once  a  year,  and  that  at  Easter  time.  A  decree  author- 
izing an  expedition  (known  as  Crusade)  for  the  recovery  of  the  holy 
places  in  Palestine  was  likewise  published,  and  the  election  of  Frederick 
II.  of  Germany  as  Roman  emperor  was  confirmed. 

13.  The  First  of  Lyons,  ancient  Lugdunum  (Rhone),  France,  held  in 
1245  in  the  monastery  of  St.  Just,  under  Pope  Innocent  IV.,  who  him- 
self generally  presided,  attended  by  140  bishops  and  many  abbots  and 
procurators  of  chapters.  There  was  also  present  Baldwin,  emperor  of 
Constantinople,  with  other  princes  and  various  ambassadors. 

The  Emperor  Frederick  II.  (a  noted  persecutor  of  the  Church,  who, 
owing  to  the  aid  of  the  powerful  Pope   Innocent  III.,  his   godfather, 
ascended  the  throne  of  the  German  empire)  was  excommunicated  and  \ 
deposed  after  the  powerful  defence  made  by  his  imperial  representatives  I 
and  advocates  had  been  heard. 

14.  The  Second  of  Lyons,  held  in  the  Church  of  St.  John  in  1274,  under  j 
Pope  Gregory  X.,  attended  by  500  bishops  of  the  Latin  and  the  Greek  ] 
Rite,  nearly  70  abbots  and  about  1,000  minor  prelates,  the  Pope  presiding 
in  person. 

The  schismatic  Greeks  returned  to  the  unity  of  the  Church,  acknowl- 
edging the  Pope  as  the  head  of  the  whole  Church,  of  the  Greek  as  well  1 
as  of  the  Latin  Rite. 

15.  The  Council  of  Viemia  in  France,  the  ancient  Vienne  Alldbrogum  j 
(Isere,  Dauphiny),  was  held  in  the  metropolitan  Church  in  the  year  131 1 
and   13 1 2,  under  Pope  Clement  V.     There  were  300  bishops  and  many 
other  prelates  present. 

The  order  of  Knights  Templars  was  abolished.  The  errors  of  the 
Begards,  who  pretended  that  man  is  capable  of  attaining  such  perfection 
in  this  life  as  to  become  impeccable  (or  incapable  of  sinning),  even  when 
freely  gratifying  the  evil  propensities  of  the  body,  were  condemned. 

The  Council  of  Constance,  or  Constantia,  on  the  Lake  of  Constance, 
Baden,  was  assembled  in  141 4;  when,  owing  to  the  interference  of  states, 
there  were  three  candidates  contending  for  the  papal  chair,  namely,  John 
XXIII.,  Gregory  XII.,  and  Benedict  XIII.  It  was  attended  by  about  200 
bishops  and  a  number  of  other  prelates. 

At  this  council  the  serious  schism  caused  by  this  usurpation,  which 
had  so  long  disturbed  the  Church  of  God  ended,  and  the  errors  of  John 
Wickliffe  and  others  were  condemned. 

In  November,  141 7,  Pope  Martin  V.  was  recognized  by  all  as  the  law- 
fully elected  Pope,  and  he  presided  over  the  council  until  it  closed.  In 
the  last  session  Pope  Martin  V.  approved  and  ratified  all  that  the  council 


LIST  OF  GENERAL  COUNCILS.  133 

had  defined  "  conci liar  iter"  that  is,  according  to  the  strict  rules  of  defin- 
ing' in  general  councils,  and,  therefore,  in  these  definitions  the  council  was 
received  as  ecumenical,  although  it  does  not  rank  among  ecumenical 
councils,  because  in  some  of  its  sessions  (or  sittings)  it  was  not  strictly 
ecumenical. 

16.  The  Council  of  Florence,  Italy,  held  in  1438  and  1439,  under  Pope 
Eugenius  IV.  Attended  by  200  bishops  of  the  Latin  and  of  the  Greek 
Rite,  and  by  the  emperor  of  the  Greeks,  John  Paleologus. 

The  supremacy  of  the  Pope  over  the  whole  Church  was  declared. 
Once  more  the  eastern  and  Russian  schismatic  bishops  who  were  present 
submitted  to  the  supremacy  of  the  Pope,  and  were  thereby  reunited  to 
the  Catholic  Church. 

17.  The  Fifth  Lateran,  held  at  St.  John  Lateran,  Rome,  a.  d.  15 12— 
1517,  under  the  Popes  Julius  II.  and  Leo  X.,  attended  by  120  bishops. 
Many  representatives  of  kings  and  princes  were  also  present. 

It  abolished  the  Pragmatic  Sanction,  that  is,  the  collection  of  38 
decrees,  which  the  Council  of  Bale  had  published,  concerning  the  rights 
and  privileges  of  the  Roman  pontiff,  the  authority  of  councils,  the  election 
of  prelates,  and  other  ecclesiastical  matters.  The  dogma  relating  to  the 
immortality  of  the  soul  was  defined.  The  Council  of  Pisa  was  con- 
demned, and  the  ecclesiastical  discipline  reformed.  An  impulse  was 
given  to  an  expedition  or  crusade  against  the  Turks,  who  were  at  the 
time  threatening  to  overrun  Christendom. 

18.  The  Council  of  Trent  (in  the  Austrian  Tyrol),  held  from  1545  to 
1563  under  the  Popes  Paul  III.,  Julius  III.,  Marcellus  II.,  Paul  IV.,  and 
Pius  IV.  It  was  attended  by  about  200  bishops,  7  abbots,  and  7  generals 
of  religious  orders,  and  by  the  representatives  of  Catholic  kings  and 
princes.  Including  an  adjournment  of  four  years,  and  a  suspension  of  ten 
years,  this  council  lasted  eighteen  years. 

The  Catholic  doctrine  regarding  the  Holy  Scripture,  Tradition,  orig- 
inal sin,  justification,  and  the  seven  sacraments,  was  clearly  explained, 
the  contrary  errors  condemned,  and  abuses  in  morals  and  discipline 
reformed. 

19.  The  Vatican  Council,  held  in  the  Basilica  of  St.  Peter,  Rome,  was 
opened  on  the  8th  of  December,  1869,  and  continued  to  the  18th  of  July, 
1870.  It  was  summoned  by  Pope  Pius  IX.,  of  glorious  memory,  who 
occasionally  presided  in  person,  but  generally  by  his  legates.  The  patri- 
archs, archbishops  and  bishops  present  at  this  council,  at  any  time 
between  December  8,  1869,  and  July  18,  1870,  were  704.  This  number 
included  113  archbishops  and  bishops  in  partibus  infidelium  (in  infidel 
regions),  of  whom  all  but  38  held  the  office  of  administrator,  auxiliary, 
coadjutor,  vicar-apostolic,  or  prefect-apostolic. 


134  SECOND  M.  I RK— HOLINESS 

In  this  council  the  dogma  of  the  supremacy  of  St.  Peter  and  his  suc- 
cessors, previously  recognized  in  the  First  Council  of  Ephesus,  a.  d.  43 1, 
and  more  fully  explained  in  the  Council  of  Florence,  a.  d.  1438,  wa- 
again  solemnly  affirmed  and  defined.  This  dogma  of  faith  teaches  that 
on  St.  Peter  was  conferred  a  primacy  of  jurisdiction  over  the  other  Apos- 
tles, and  over  the  whole  flock  of  Jesus  Christ,  and  that  the  Bishop  of  Rom< 
is  the  successor  of  St.  Peter  in  that  jurisdiction.  It  was  also  declared 
that  this  jurisdiction  extends  over  the  whole  Church  on  earth,  and  over 
every  member  of  the  Church,  and  that  all  the  faithful  are  bound  to  sub- 
mit to  it,  not  only  in  things  that  belong  to  faith  or  to  morals,  but  also  in 
things  that  belong  to  the  discipline  and  government  of  the  Church. 

At  this  council  the  Pope's  infallibility,  when  speaking  ex  cathedrd  in 
matters  of  faith  or  of  morals,  was  also  solemnly  defined.  Besides  the 
supremacy  and  the  infallibility  of  the  Pope  (see  chap,  x.),  this  council 
also  defined,  against  the  daring  attacks  of  modern  infidelity,  the  existence 
of  a  personal  God. 

Some  people  wrongly  imagine  that  the  dogma  of  the  infallibility  of  the 
Pope  is  a  new  doctrine,  because  it  was  for  the  first  time  defined  explicitly 
as  an  article  of  faith  at  the  Vatican  Council;  but  they  who  argue  thus 
might  with  as  much  show  of  reason  assert  that  the  dogma  which  teaches 
the  existence  of  a  personal  God  is  therefore  also  a  new  doctrine  because 
that  article  of  the  faith  was  for  the  first  time  defined  as  dogma  (in 
order  to  oppose  modern  heresy)  in  this  council,  or  that  the  dogma  of  the 
immortality  of  the  soul  was  a  new  doctrine  because  it  was  first  defined  at 
the  Fifth  Council  of  Lateran,  a.  d.  1512-1517. 

This  Vatican  Council  issued  likewise  some  very  important  decrees 
relating  to  discipline. 


Cljaptcr  XX\\\. 

Seconb  Jttark— (Joltncss. 


(^VHE  Catholic  Church  is  holy,  because,  as  our  Catechism  says,  "  she 
(m  I  )  teaches  a  holy  doctrine,  offers  to  all  the  the  means  of  holiness ; 
^^  and  is  disti?iguished  by  the  eminent  holiness  of  so  many  thousands 
of  her  children." 

Catholics  see  clearly,  and  non-Catholics  themselves  for  the  most  part 
admit,  that  among  the  various  Protestant  sects  there  are  grave  errors, 
divisions,  and  losses  to  deplore. 

These  may  be  contradictions,  or  unsound,  unscriptural  tenets,  or  the 


SECOND  MARK— HOLINESS.  135 

loss  of  sacraments,  the  abandonment  of  the  evangelical  counsels  of  per- 
fection, or  it  may  be  some  faulty  principles,  inconsistent  with  holiness, 
which,  if  carried  out  into  practice  in  their  natural  consequences,  would 
certainly  prove  to  be  opposed  to  God's  perfections,  to  man's  salvation  and 
to  the  well-being-  of  society. 

The  following  are  some  of  the  tenets  held  by  various  denominations:* 

That  the  grossest  sins  do  not  hurt  the  elect,  who  do  not  forfeit  thereby 
the  grace  of  adoption  and  the  state  of  justification.     This  Luther  taught. 

That  God  is  the  author  of  sin,  and  at  the  same  time  the  avenger  of  it. 
This  Calvin  taught. 

That  there  is  no  falling  from  the  grace  of  God,  but  that  "  once  in 
grace  one  is  always  in  grace,  how  grievous  soever  the  sins  he  may  com- 
mit."    (Calvin:  Book  of  Institutions,  chapter  ii.) 

That  there  is  no  free  will  in  man.    (Luther  on  Slave  will.) 

That  God  sees  no  sin  in  believers. 

That  "no  sin,  unbelief  alone  excepted,  can  cause  damnation."  (Luther 
on  Captivity  of  Babylon?) 

That  several  books  of  Holy  Scripture  are  to  be  rejected,  although  they 
are  sanctioned  by  the  same  authority  that  has  in  the  Sixth  Council  of  Car- 
thage, a.  d.  419,  sanctioned  all  the  books  of  the  New  Testament. 

That  a  man  has  a  right  to  prefer  and  maintain  his  own  interpretation 
of  Scripture,  in  opposition  to  the  judgment  of  all  the  fathers  and  bishops 
of  the  Catholic  Church. 

That  man  is  justified 'by  fait k  only,  without  anything  else;  understand- 
ing, by  faith,  a  mere  reliance  on  Christ  for  pardon. 

That  repentance,  love  of  God,  and  of  our  neighbor,  are  not  necessary 
for  justification  or  for  salvation. 

That  good  works  are  not  only  not  necessary,  but  hurtful  to  justifica- 
tion. 

That  everything  that  happens,  happens  necessarily  by  divine  predes- 
tination, and  that  therefore  our  will  has  no  freedom. 

That  man  is  totally  depraved,  and  that  all  his  works  are  sinful. 

That  all  sins  are  of  equal  guilt. 

That  "  works  of  supererogation  cannot  be  taught  without  arrogancy 
and  impiety. "t 

That  the  exact  observance  of  the  commandments  of  God  is  impos- 
sible. 

*  See  Bp.  Bossuet  (Variations),  and  Bp.  Milner's  End  of  Religious  Controversy. 

t  See  14th  Article  of  Religion,  in  the  Book  of  Common  Prayer  of  Church  of  England.  By  works  of 
supererogation  it  is  meant  works  or  virtues  not  commanded  but  only  counselled  by  Christ,  called  counsels  of 
perfection,  such  as  voluntary  poverty,  voluntary  state  of  celibacy,  or  chaste  single  life  for  God's  sake,  and 
voluntary  obedience,  which  is  the  putting  off  of  oneself  under  a  legitimate  superior  to  obey  him  in  any  mat- 
ter which  is  not  in  violation  of  the  law  of  God. 


136  SECOND  MARK— HOLINESS 

That  it  is  a  matter  of  indifference  which  Christian  religion  you  profess 

That  God  (so  Calvin  blasphemously  taught)  has  predestined  anc 
consigned  some  men,  independently  of  their  acts,  and  without  any  fault 
of  their  own.  to  everlasting  perdition.    (Institute  lib.  iii.  chap.  21.) 

That  God  permits  those  who  are  predestined  to  eternal  damnation  tc 
do  some  good  in  this  life,  but  that  He  permits  it  only  in  order  to  make 
them  the  more  guilty,  and  punish  them  the  more  severely  in  eternity 
(Calvin:  Institute  lib.  iii.,  chap.  2,  No.  II.)  And  many  more  tenets 
hurtful  and  unsound.  These  fruits  show  of  what  sort  the  tree  (the  right 
of  private  interpretation  of  Scripture  against  legitimate  authority)  is,  fc 
M  by  their  fruits  you  shall  know  them.1'     (St.  Matt.  vii.  20.) 

Notwithstanding  these  faulty  principles,  a  high  moral  standard  is 
often  found  amongst  Protestants  of  various  denominations.  This  is 
because,  happily,  such  persons  do  not  carry  out  their  professed  principles 
to  their  legitimate  conclusions,  but  follow  rather  the  dictates  of  natural 
sense  of  right  and  wrong,  and  adhere  to  certain  portions  of  Catholic  faitl 
still  surviving  among  them. 

The  Catholic  Church  is  truly  holy.  Her  teaching,  both  in  faith  and 
in  morals,  inspires  her  children  with  a  love  of  perfection;  leads  them  to 
holiness  of  life,  to  practice  all  virtues,  to  abhor  all  sin,  to  avoid  the  occa- 
sions of  it,  and  to  observe  faithfully  all  God's  commandments.  This  is 
all  included  in  the  idea  of  true  holiness.  She  urges  the  use  of  prayer 
and  of  the  holy  sacraments,  and  of  all  other  means  through  which  God's 
grace  can  be  obtained.  Holy  Church  commands  her  children  to  render 
to  all  whatever  is  their  due:  loyal  allegiance  to  the  ruling  civil  power  in 
temporal  concerns;  faithful  obedience  to  ecclesiastical  superiors  in  spir- 
itual matters;  affection  and  ready  submission  to  parents,  and  to  those  act- 
ing in  their  stead;  respect  to  all  placed  over  us;  consideration  and  kind- 
ness to  all  placed  under  us;  respect  and  Christian  love  toward  all,  and 
even  love  in  return  for  ill  treatment. 

The  Church  encourages  us  to  devote  ourselves,  as  much  as  our  other 
duties  will  allow  us,  to  spiritual  and  corporal  works  of  mercy.  Such  are  : 
to  instruct  the  ignorant ;  to  reclaim  the  sinner  ;  to  help  those  in  danger 
and  trouble  on  sea  and  on  land  ;  to  relieve  the  poor  ;  to  shelter  the  home- 
less, the  young  and  the  infirm  ;  to  visit  the  afflicted,  the  aged,  the  sick, 
and  the  dying,  in  workhouses,  orphanages,  hospitals,  asylums  and  prisons, 
or  wherever  they  may  be  ;  to  bury  the  dead,  and  to  pray  for  them  and 
for  the  spiritual  and  temporal  wants  of  our  neighbor  in  general. 

We  are  taught  by  holy  Church  to  worship  God,  who  is  of  infinite  maj- 
esty, power,  truth,  mercy  and  goodness,  by  frequent  acts  of  adoration, 
humility,  faith,  hope,  contrition  and  love  ;  and  by  regular  and  devout  at- 
tendance at  the  services  of  the  Church,  which  she  celebrates  not  only  on 


SECOND  MARK—HOLINESS.  137 

Sundays  and  festivals  but  also  on  week-days.  Holy  Mass,  as  a  rule,  is 
celebrated  daily  in  all  Catholic  churches  by  each  priest,  in  order  to  show 
forth  the  death  of  the  Lord,  and  keep  the  faithful  constantly  in  remem- 
brance of  Him  and  His  all-availing-  passion  and  death. 

She  puts  constantly  before  her  children  the  life  of  Jesus  Christ  as  the 
perfect  model  for  their  imitation :  "  Put  ye  on  the  Lord  Jesus  Christ." 
(Romans  xiii.  14.)  "  Leaving  you  an  example  that  you  should  follow 
His  steps."  (1  St.  Peter  i.  21.) 

The  lives  of  the  saints  also  are  often  placed  before  us  that  we  may  be 
encouraged  by  their  bright  example  in  the  practice  of  humility,  obedience, 
purity,  charity,  patience,  self-denial,  devotion,  perseverance  and  zeal ; 
which  virtues  the  saints  possessed  in  a  degree  called  heroic,  that  distin- 
guished them  from  ordinary  pious  Christians. 

The  example  of  the  martyrs  who  died  for  Christ,  for  the  faith,  and  for 
virtue's  sake,  are  also  continually  placed  before  us,  that  we  may  learn  how 
to  endure  sufferings  and  even  death  rather  than  be  unfaithful  to  God,  and 
stain  our  conscience  with  sin.  The  Christian  motto  is  :  "  Malo  mori  quam 
foedari"  (Death  before  dishonor). 

The  Church  commands  us  to  be  continually  watchful  over  ourselves, 

as  not  wilfully  to  allow,  even  for  a  moment,  one  bad  thought  to  defile 
le  mind. 

Those  who,  unhappily,  have  fallen  into  sin,  she  encourages  to  repent 
ind  to  return  to  God  without  delay,  and  to  approach  the  sacrament  of 
>enance  in  order  to  have  their  souls  cleansed  in  the  most  precious  blood 
)f  Jesus,  which  is  applied  to  them  in  that  life-restoring,  healing,  and  com- 
forting sacrament. 

The  Catholic  Church  forbids  the  least  injustice  to  any  one,  and  strictly 
)bliges  us  to  make  reparation  and  restitution,  according  to  our  ability, 
for  any  injury  or  injustice  that  we  may  have  done  to  any  one,  even  though 
>ur  neighbor  may  not  be  aware  of  the  wrong. 

She  presses  us  to  approach  frequently  and  devoutly  the  most  blessed 
sacrament  of  holy  communion,  that  our  souls  may  be  fed  and  strength- 
ened by  that  heavenly  food,  our  hearts  more  and  more  inflamed  with  the 
ire  of  divine  love,  and  that  thus  we  may  continually  grow  in  grace  and 
)iety. 

In  short,  the  Catholic  Church  forbids  all  that  is  wrong,  even  for  the 
sake  of  obtaining  the  greatest  temporal  advantage  ;  she  commands  all 
that  is  dutiful  and  encourages  all  that  is  good,  holy,  and  perfect,  even 
the  striving  after  the  attainment  of  those  sublime  virtues,  for  the  observ- 
ance of  which  Jesus  Christ  gave  not  precepts  but  only  counsels,  called 
"counsels  of  perfection." 

The  Church  cannot  be  held  responsible  for  the  conduct  of  bad  Cath- 


138  SECOND  MARK— HOLINESS. 

olics,  for  they  are  bad,  inasmuch  as  they  depart  from  the  Catholic  teacl 
ing  and  rule.      All   Catholics  who  faithfully  and   humbly    follow    ti 
guidance  of  the  Church,  whatever  may  be  their  nation,  or  lawful  callii 
and   position  in  life,  will  become  exemplary  Christians,  and  it  may 
even  saints. 

Here  the  question  naturally  arises  :  Are  the  fruits  of  sanctity  or  virti 
which  are  attained  through  grace,  and  practised  to  the  high  degree  calK 
heroic,  to  be  found  amoncr  the  members  of  the  Catholic  Church,  or  amonj 
the  different  new  teachers  who  undertook  to  reform  the  Church  in  the 
sixteenth  century  ? 

The  first  thoughts  that  strike  most  people  who  consider  this  subject 
are,  that  not  one  of  those  leaders  of  the  Reformation  is  regarded  by  any 
as  a  saint,  but  that  some  of  them  are  admitted,  even  by  many  Protestants, 
to  have  been  quite  the  reverse  of  saints,  and,  that  all  the  saints  of  Christen- 
dom, even  those  saints  retained  in  the  calendar  of  the  state  Church  of 
England,  and  under  whose  names  many  Protestant  churches  are  dedi- 
cated, lived  and  died  strict  members  of  the  Catholic  Church,  in  commun- 
ion with  the  see  of  Rome,  zealously  attached  to  her  doctrine  and  disci- 
pline. 

In  this  calendar  of  the  Church  of  England  we  still  meet  with  Pope 
St.  Gregory  I.,  the  zealous  asserter.of  papal  supremacy  (March  12)  ;  St. 
Benedict  (March  21)  of  Monte  Cassino,  the  patriarch  of  the  western 
monks  and  nuns  ;  St.  Dunstan  of  Canterbury  (May  18),  the  vindicator  of 
clerical  celibacy  ;  St.  Augustine  of  Canterbury  (May  26),  who,  after  the 
Saxon  invasion,  preached  the  Catholic  faith  to  the  inhabitants  of  pagan 
England  ;  and  the  name  of  St.  Bede,  known  as  Venerable  Bede  (May  27), 
the  Benedictine  monk  of  Yarrow,  Northumberland,  the  faithful  historian 
of  those  days  of  Catholic  glory  in  England  ;  the  glorious  martyr  St. 
Lawrence  (Aug.  10),  the  devoted  deacon  of  St.  Sixtus  II.,  Pope  and  mar- 
tyr ;  St.  Jerome  (Sept.  30),  who  was  so  devoted  to  the  papal  chair  in  the 
fourth  century  ;  St.  Clement,  Pope  and  martyr  (Sept.  23),  whose  apostolic 
letters  still  exist ;  Pope  St.  Sylvester  (Dec.  31),  (under  whom  the  Chris- 
tian Emperor  Constantine  the  Great  was  converted  to  Christianity),  who, 
empowered  by  the  emperor,  first  built,  in  several  parts  of  Rome,  churches 
for  public  worship,  which,  history  states,  he  adorned  with  sacred  images. 

The  names  of  other  saints  in  communion  with  the  Roman  see,  for 
example,  St.  David,  St.  Chad,  St.  Edward,  St.  Richard,  St.  Alphege,  St. 
Martin,  St.  Swithin,  St.  Giles,  St.  Lambert,  St.  Leonard,  St.  Hugh,  St. 
Remigius,  St.  Edmund  M.,  St.  Agnes,  St.  Catherine,  St.  Etheldreda,  St. 
Margaret,  are  all  retained  in  the  calendar  of  the  state  Church  of  England, 
and  give  names  to  many  churches  of  that  establishment. 

Besides  these  there  are  very  many  other  saints  in  the  Roman  Catholic 


THIRD  MARK— C A  THOLICITY. 


*39 


Church,  who,  for  the  extraordinary  purity  and  sanctity  of  their  lives, 
many  learned  and  candid  Protestants  admit  were  saints.  Even  Luther 
acknowledges  St.  Anthony,  St.  Bernard,  St.  Dominic,  St.  Francis  of  As- 
sisi,  St.  Bonaventure  and  others  to  be  saints,  though  they  were  avowed 
Roman  Catholics  and  defenders  of  the  Roman  Catholic  Church  against 
the  heretics  and  schismatics  of  their  times. 

But,  added  to  this  and  other  testimonies,  it  is  certain  that  the  super- 
natural virtues  and  heroic  sanctity  of  a  countless  number  of  holy  persons 
of  different  nations,  sexes,  ranks,  and  professions,  have  wondrously 
adorned  the  Catholic  Church  in  every  age. 

For  three  hundred  years  every  successor  of  the  glorious  St.  Peter,  al- 
most without  exception,  numbering  more  than  thirty,  received,  like  St. 
Peter,  the  crown  of  martyrdom  in,  or  near,  their  beloved  city  of  Rome. 
A  great  number  of  Popes,  and  an  immense  number  of  bishops,  are  re- 
garded by  the  Church  as  saints,  besides  more  than  twelve  millions  of 
martyrs  who  are  known  to  have  nobly  sealed  their  belief  in  the  Catholic 
faith  with  their  blood. 


Chapter  XX\b. 

SMjfcb  iflark— Catholicity 


ATHOLICS  believe,  as  expressed  in  the  Nicene  creed,  that  the  true 
Church  of  God  is  Catholic,  that  is  to  say,  universal  or  spreading  its 
jurisdiction  throughout  all  nations:  not  territorial,  not  national, 
not  of  one  continent,  not  limited  to  a  portion  of  earth,  but  of  a 
Church  which  having  its  parts  in  communion  with  each  other  and  well 
organized  together,  forms  one  whole,  one  body,  one  universal  empire  in 
spirituals;  a  Church  which  has  its  members  not  only  in  one  or  some  coun- 
tries of  the  earth,  but  in  any  and  in  every  part  of  the  world. 

Jesus  Christ  sent  His  Apostles  to  teach,  not  only  one  nation,  but  all 
nations;  therefore  the  true  Church  of  Christ  cannot  be  merely  a  nationat 
Church,  separated  in  its  teaching  and  discipline  from  all  other  churches, 
but  must  be  the  Church  which,  everywhere  one  and  the  same,  is  spread 
throughout  all  the  world. 

Catholics  are  truly  Catholics,  in  fact  and  in  name.  In  fact,  from  their 
being  not  of  one  nation  only,  but  of  all  nations  of  the  earth;  in  name, 
because  whenever  and  wherever  Catholics  are  mentioned,  without  any 
additional  designation,  only  Christians  are  understood  in  communion 
with  the  see  of  Rome  and  not  others,  excepting  with  few  among  themselves 
who  make  a  point  of  calling  themselves  Catholics. 


140  THIRD  MARK— CATHOLICITY. 


I 


At  all  times  heretics,  to  avoid  the  force  of  this  mark,  so  strikingl 
favor  of  Catholics,  have  endeavored  to  change  the  name  of  "  Catholics 
into  that  of  "  Romans"  and  Romanists.     St.  Gregory  of  Tours  relat 
the  Arians  that  they  persistently  called  the  Catholics  Romans.  "  R 
orum  nomine  vocitant  nostra  religionis  homines"  (Hist.,   book   xvii.  chap.j 
25),  but  never  succeeded  in  depriving  the  Catholics  of  their  name. 

The  Protestants  of  the  present  day  have  somewhat  departed  from  the 
old  method.  Seeing  that  it  is  useless  to  attempt  to  deprive  us  of  this 
mark  of  Catholicity,  which  throughout  all  ages  distinguishes  the  true 
Church  of  God,  they  endeavor  to  weaken  the  force  of  it  by  qualifying  it 
and  saying:  "  We  grant  that  you  are  Catholics,  but  you  are  not  simply 
Catholics,  you  are  Roman  Catholics."  They  want  thus  to  insinuate  that 
there  are  many  sorts  of  Catholics — Roman,  Greek,  Anglican,  Russian* 
and  so  forth — and  that  the  word  "  Roman  "  is  a  specifying  term.  They 
thus  hope  to  establish  for  themselves  a  right  to  get  a  place  in  the  Church 
Catholic,  and  to  share  with  us  this  luminous  mark  of  Catholicity. 

This  is  a  mistake,  for  it  is  well  known  that  either  by  the  word  "  Cath- 
olics," or  by  the  words  "  Roman  Catholics,"  the  same  kind  of  people  ard 
pointed  out. 

The  word  "  Roman  "  does  not  limit  Catholics  to  the  natives  or  inhab- 
itants of  Rome,  or  to  a  limited  portion  of  earth,  but  extends  to  wherever] 
Catholics  happen  to  be.  Protestants  themselves  call  Catholics  "  Roman:'! 
therefore,  according  to  them,  the  word  Roman  is  not  a  specifying  terra 
indicating  one  sort  among  different  sorts  of  Catholics,  but  an  amplifying 
word  adding  one  attribute  as  a  fuller  notion,  and  not  a  specific  difference. 
I  will  make  this  plain  with  an  illustration.  If  to  the  expression  "  English 
dominions  "  one  were  even  to  add  "Queen's  English  dominions,"  the 
word  u  Queen's "  would  not  indicate  that  there  are  different  kinds  of 
English  dominions,  but  would  only  express  more  fully  the  same  thing, 
adding  a  notion  which  is  already  supposed  in  the  former  expression. 
Thus  the  word  "  Roman  "  does  not  limit  the  word  "  Catholic,"  but  completes 
it,  declaring  more  expressly  that  which  is  already  supposed  in  the  word 
"  Catholic,"  namely,  that  the  Catholic  Church  has  its  centre  in  Rome. 

The  absurdity  of  taking  the  word  "  Catholic  "  in  a  limiting  sense 
appears  from  this,  that  "  Catholic  "  means  that  the  Church  has  the  whole 
earth  for  its  mission;  "  Roman,"  that  it  has  but  a  portion  of  it.  The  con- 
tradiction is  manifest. 

Let  this  be  marked  by  certain  ministers  who  keep  back  simple  people 
from  becoming  Catholic  under  the  false  plea  that  they  are  Catholics, 
though  not  Roman,  making  them  suppose  that  the  Roman  Catholic  Church 
is  a  national  Church  like  their  own,  thus  bringing  to  nought  the  glorious 
marks  of  oneness  and  Catholicity. 


THIRD  MARK— C A  THOLICITY.  1 4 1 

A  little  reflection  might  convince  any  one  that  the  Catholic  Church  is 
not  a  human  institution,  created  by  the  state.  It  does  not  depend  upon 
any  earthly  power  for  spiritual  authority — for  rights,  for  the  free  exercise 
of  spiritual  jurisdiction — or  for  support,  as  churches  which  are  only 
national  do;  but  is  by  divine  institution  throughout  all  states  and  king- 
doms of  the  world  free  and  independent. 

It  should  be  remembered  that  the  Pope,  the  successor  in  the  chair  of 
St.  Peter,  whether  exercising  temporal  power  or  not,  remains  from  age  to 
age  the  visible  head  of  the  Church  of  God  on  earth,  with  the  full  author- 
ity, jurisdiction  and  privileges  granted  to  him  by  our  Lord;  and  therefore 
Catholics  are  Roman  because  Rome  is  the  centre,  and  the  Bishop  of 
Rome  is  the  visible  head  of  Catholicity,  and  no  one  is  entitled  to  be 
called  Catholic  unless  he  is  in  communion  with  the  see  of  Rome. 

To  call  Catholics  "  Roman  "  in  this  sense,  does  not  alter  the  fact  that 
they  are  Catholic  in  name  and  in  truth;  for  the  Catholic  Church  is  truly 
universal,  and  spread  among  all  nations,  although  the  Church  is  also 
Roman  in  having  the  Roman  pontiff  for  her  visible  head.  In  this  sense 
the  word  "  Roman  "  marks  the  unity  of  the  Church  and  points  to  the 
Bishop  of  Rome  as  the  one  visible  shepherd.  In  this  sense  "  the  Catholic 
Church  "  and  "  the  Roman  Catholic  Church  "  is  the  same  thing:  for  both 
lames,  though  one  more  fully  than  the  other,  express  one  and  the  same 
reality. 

But  when,  owing  to  the  remnant  of  the  ancient  faith  yet  lingering 
nth  them,  a  Protestant  in  repeating  the  Apostles'  creed  says:  "  I  believe 
le  holy  Catholic  Church,"  he  surely  cannot  mean,  "  I  believe  the  par- 
icular  denomination  to  which  I  belong,"  or,  "  I  believe  my  national 
:hurch  to  be  the  Catholic  Church,"  if  he  reflects  that,  local  and  limited  as 
lis  denomination  or  Church  is,  and  separated  from  all  other  churches  and 
lations  of  the  world,  it  cannot  in  truth  be  called  "  Catholic." 

Again,  it  is  not  reasonable  for  Protestants  to  say  that  they  believe 
the  "  Catholic  "  but  not  the  "  Roman  "  Catholic  Church.  Such  a  mode 
of  interpreting  this  passage  of  the  Nicene  creed  seems  but  a  paltry  way  of 
appropriating  to  themselves  this  glorious  mark  of  Catholicity  by  confus- 
ing the  minds  of  simple  people,  and  mystifying  the  sense  of  the  words 
"  Catholic  "  and  "  Roman." 

I  will  here  endeavor  to  show  the  error  of  this  interpretation. 

When  Protestants  say  that  they  "  believe  the  Catholic  but  not  the 
Roman  Catholic  Church,"  they  may  be  taken  to  argue  with  Catholics  in 
this  manner:  "We  admit  that  you  are  Catholics,  because  in  fact  your 
Church  is  not  limited  to  some  nations  but  spreads  itself  throughout  all 
nations,  but  still  you  are  also  '  Roman  '  because  you  acknowledge  the 
Bishop  of  Rome  to  be  the  visible  head  of  your  Church,  and  therefore  we 


14^  THIRD  MARK— C A  THOLICITY. 

are  justified  in  calling  you  Roman:  and  we  are  careful  to  call  you  I 
name,  because  this  word  ■  Roman  ■  makes  it  appear  to  unreflecting  peoj 
that  you  are  only  national  like  ourselves." 

After  having  called  us  Roman  Catholics,  they  also  tell  us  that  th< 
themselves  are  not  Roman  Catholics,  because  they  reject  the  supremacy 
of  the  Pope.  And  though  they  are  members  of  a  Church  which  is  only 
national,  or  of  a  denomination  only  limited,  and  therefore  not  Catholic 
in  the  proper  sense  of  the  term,  they  yet  call  themselves  Catholic  in 
some  other  particular  sense  of  their  own,  and  they  say  therefore  that  they 
are  Catholics,  though  not  Roman  Catholics. 

It  is  easy,  however,  to  see  that  this  is  not  fair  reasoning.  Surely  it 
would  not  be  fair  dealing  if  a  Mohammedan  were  to  maintain  that  he  ia[ 
a  Christian  on  the  ground  that,  although  he  does  not  believe  Christ  to  be 
God  and  Saviour,  yet  he  believes  a  great  deal  that  is  written  about  Him, 
and  therefore  has  a  right  to  call  himself  a  Christian,  and  to  say  :  "  I  am 
a  Christian,  but  not  a  thoroughgoing  Christian."  The  least  you  would 
say  of  such  a  man,  I  imagine,  would  be,  that  he  acts  unfairly,  and  de- 
ceives himself,  not  taking  the  word  "  Christian  "  in  the  common  meaning, 
but  attaching  to  it  a  meaning  of  his  own,  which  no  one,  unless  told  his 
particular  views,  could  possibly  understand. 

Nor  does  it  avail  such  Protestants  to  say  that  by  professing  to  believe 
the  Catholic  Church,  they  mean  the  universal  invisible  Church;  for  this 
would  amount  to  believing  in  a  Church  that  does  not  and  cannot  come 
forward  and  speak  out,  and  therefore  does  not  teach.  This  would  bring 
to  nought  the  essential  office  of  teaching  committed  by  Christ  to  His 
Church,  and  the  corresponding  duty  on  the  part  of  the  faithful  to  believe 
what  she  teaches.  The  Church  on  earth  is  essentially  and  perpetually 
visible.  She  is  that  "  mountain  ...  on  the  top  of  mountains  I 
(Isaias  ii.  2  ;  Daniel  ii.  35),  that  "  city  seated  on  a  mountain,"  a  city  that 
44  cannot  be  hid."  (St.  Matt.  v.  14.) 

Some  Protestants  answer  in  this  manner — "  When  we  say,  *  I  believe 
the  Catholic  Church,1  we  do  not  mean,  '  I  believe  my  denomination  or 
national  Church.'  We  do  not  mean,  '  I  believe  an  invisible  Church,'  but 
we  mean,  '  I  believe  a  visible  Church,  spread  throughout  the  world,  com- 
posed of  different  national  churches,  Greek,  Roman,  Lutheran,  Anglican, 
Episcopalian,  and  others,  which,  though  disagreeing  in  certain  things, 
yet  agree  with  each  other  in  essentials,  and  are  so  many  branches  of  one 
tree,  forming  one  universal  Church.'  " 

It  should  be  observed,  however,  1st,  that  such  interpretation  of  this  pas- 
sage of  the  creed  was  never  admitted  in  the  Church.  Such  an  interpretation 
was  implicitly  (that  is,  in  an  implied  manner)  rejected  in  all  centuries,  as 
is  evident  from  the  fact  that  the  Catholic  Church  has  always  regarded  as 


THIRD  MARK— CATHOLICITY.  143 

schismatical  any  Christian  community  not  in  communion  with  herself,  and 
as  heretical  any  community  rejecting  any  of  her  defined  articles  of  faith. 

2d,  that  this  interpretation  is  universally  and  openly  rejected  not  only 
by  Catholic,  but  also  by  the  separated  Greek  and  other  schismatical 
churches,  and  is  held  only  by  some  Protestants,  and  by  a  human  tradi- 
tion of  the  Anglican  state  Church,  who  make  use  of  this  explanation  to 
justify  their  position  with  regard  to  this  article  of  the  creed. 

3d,  that  this  interpretation  or  theory  cannot  stand,  for  these  different 
communities  are,  in  fact,  not  united  in  essential  matters.  On  the  con- 
trary, they  disagree  in  some  doctrine  which  one  community  considers 
essential  to  profess  and  another  considers  essential  to  deny.  They  can- 
not, therefore,  be  compared  to  branches  of  the  one  only  tree,  having  the 
same  stem  and  root,  and  partaking  of  the  same  sap,  whatever  resemblance 
they  may  have  in  certain  features. 

Perhaps  by  the. words,  "agree  in  essentials,"  they  mean  that  the  said 
immunities,  though  differing  from  one  another  in  points  considered  vi- 
il  by  some  of  them,  yet  that  they  all  agree  in  the  things  defined  by  the 
irst  six  general  councils,  which  are  admitted  in  the  "Homilies"*  of  the 
state  Church  of  England  to  be  binding  upon  all  Christians.  But  the 
;arly  Church  and  those  six  general  councils  based  their  right  of  making 
iny  definition  on  this  fundamental  principle,  admitted  by  all  the  members 
)f  the  said  Church,  namely,  that  "  everything  which  the  Church  in  com- 
mnion  with  the  see  of  Rome  should  ever  define  as  an  article  of  faith  was 

be  believed  by  all." 

It  is  self-evident  that,  without  this  previous  general  admission  of  the 
luty  of  believing  whatever  the  Church  teaches  and  shall  ever  teach  as 
in  article  of  faith,  any  assembling  of  general  councils  for  the  sake  of  set- 
ling  disputes  of  religion  would  be  of  no  use. 

I  said,  "  in  communion  with  the  see  of  Rome."  The  necessity  of  this  is 
lanifest.  The  bishops  themselves  of  those  six  general  councils  were  con- 
voked and  presided  over  by  the  Pope  through  his  legates.  They  submitted 
to  the  Pope's  orders.  The  canons  framed  by  the  council  had  to  receive  the 
inal  sanction  of  the  Pope  before  their  validity  would  be  recognized.  More- 
over, the  bishops  implicitly  admitted  or  expressed  in  plain  words  in  those 
very  councils  the  primacy  of  jurisdiction  or  supremacy  of  the  Roman  see. 

Thus,  in  the  first  general  council,  that  of  Nicaea,  the  fathers  said,  as 
quoted  by  the  Council  of  Chalcedon  (Fourth  General  Council,  Act  16), 
"The  Roman  Church  always  had  the  primacy."  (See  page  113.) 

In  the  second  general  council  (the  first  of  Constantinople),  in  the  let- 
ter which  the  fathers  wrote  to  Pope  Damasus  I.,  as  recorded  by  The- 
odoret   in   the  fifth  book  of    his   Ecclesiastical  History  (chap,  ix.),   the 

*  Second  Book  of  Homilies,  Against  peril  of  idolatry,  2d  part. 


1 44  FOUR TH  MARK—APOSTOLICIT I . 

fathers  or  bishops  of  that  council  acknowledged  that  the  Roman  Churc 
is  the  head  and  they  the  members. 

In  the  fourth  general  council,  that  of  Chalcedon  (in  the  ist,  2d  and 
3d  Acts),  the  fathers  several  times  called  Pope  St.  Leo,  a.  d.  451,  the  then 
reigning  pontiff,  "The  Bishop  of  the  universal  Church,"  "To  whom  the 
Saviour  has  entrusted  the  guardianship  of  the  vineyard,"  as  they  add  in 
their  letter  to  the  same  holy  pontiff. 

With  the  exception,  therefore,  of  the  Catholics  in  communion  with 
Rome,  who,  to  this  day,  adhere  to  the  said  fundamental  principle,  all 
schismatical  churches  or  Christian  communities  which  repudiate  that 
principle  are  convicted  of  not  adhering  either  to  that  early  Church,  or  to 
all  the  definitions  of  those  first  six  general  councils ;  and,  with  regard  to 
those  definitions  which  they  do  accept,  they  do  not  agree  with  the  spirit 
with  which  they  were  made,  nor  with  the  above  stated  fundamental  prin- 
ciple upon  which  they  were  based. 

To  say  that  the  Church,  called  in  the  gospel  the  "kingdom  of  God,"  is 
made  up  of  a  number  of  discordant  churches  which  have  no  real  intercom- 
munion and  no  visible  connection,  and  each  of  which  considers  the  other 
either  schismatical  or  heretical,  though  agreeing  in  some  few  points,  would 
be  as  strange  as  to  say  that  Europe  forms  one  empire,  though  composed  of 
different  nations  independent  one  of  another ;  and  disunited  as  they  are, 
though  rivals,  and  though  at  times  even  at  war,  that  all  the  nations  of  Europe 
are  one  because  they  agree  with  each  other  in  some  points  of  law,  custom,  or 
civilization.  This  would  be  like  saying  that  the  Church  of  God  is  a  society 
composed  of  disconnected  and  clashing  elements,  without  any  visible 
head,  without  unity,  order  and  proportion,  and  without  that  intercom- 
munion, harmony,  and  sympathy  between  the  members  of  it,  which  a 
well-regulated  society  should  have,  and  which  on  this  account  is  com- 
pared by  St.  Paul  to  a  perfect  human  body.  (Ephesians  iv.  16.)  This 
would  be  like  supposing  that  the  Church  is  only  a  Church  of  disunion  or 
no  Church  at  all,  and  that  her  office  of  teaching  tends  only  to  puzzle  or 
to  mislead  people  by  continual  contradictions. 


Cljaptcr  XX\). 

ifburtl)  Jttark— 3lpo0toltritg. 


'HE  true  Church  of  Christ  must  be  apostolic ;  that  is,  she  must  be  a 
Church  which  has  not  sprung  up  in  modern  times,  nor  has  ever 
separated   herself  from  any  other  Church,  but  the  very  Church 
once  founded  by  Jesus  Christ  and  the  Apostles,  although  now  become 


FOURTH  MARK—APOSTOLICITY.  145 

more  unfolded,  like  a  nobly  spreading  tree  which  once  was  but  a  small 
plant. 

Apostolicity  regards  especially  the  clergy,  hence  it  is  defined  :  "an  un- 
broken succession  of  pastors  who,  from  the  time  of  the  Apostles  down  to 
the  present  day,  have  been  rightly  ordained,  lawfully  sent,  and  who  in 
succession  have  taught  the  same  unchanging  doctrine." 

By  this  right  ordination,  legitimate  mission,  and  pure  apostolic  doctrine, 
the  Catholic  Church  of  to-day  is  the  continuation  of  the  Church  founded 
by  Jesus  Christ  and  the  Apostles ;  forms  with  it  but  one  living  identical 
body,  which  carries  on  and  transmits  the  mission  which  the  Apostles  had 
from  Christ,  and  is  the  only  true  abiding  messenger  sent  by  Christ  for 
the  guidance  of  men  to  eternal  salvation. 

The  Roman  Catholic  Church  alone  is  all  this  because  she  is  not  failing 
to  any  of  these  conditions:  1st,  In  her  the  right  of  ordination  was  ever 
preserved  intact.  2d,  She  lawfully  derived,  transmitted,  and  transmits 
the  mission  received.  3d,  Her  apostolic  doctrine  has  never  changed  ;  it 
has  from  time  to  time  been  unfolded  and  made  more  clear,  especially 
when  heresy  or  some  other  necessity  has  called  for  a  solemn  and  precise 
definition  ;  but  there  is  no  case  of  the  Roman  Catholic  Church  holding  a 
doctrine  which  was  previously  declared  heretical,  or  declaring  heretical 
what  was  formerly  defined  by  the  Church  as  a  dogma  of  faith ;  so  much 
so  that  it  is  a  proverbial  saying,  even  among  Protestants,  that  the  Roman 
Church  est  semper  eadem  (is  always  the  same). 

In  the  Catholic  Church  alone,  from  the  time  of  the  Apostles  until 

low,  there  has  been  an  unbroken  succession  of  pastors,  lawfully  ordained 

ind  sent*     The  Catholic  Church  never  separated  herself  from  any  other 

murch,  and  there  never  was  a  time,  from  the  foundation  of  Christianity, 

men  she  did  not  exist.     It  is  this  wonderful  fact,  which  ever  made  so 

^reat  an  impression  on  the  minds  of  a  number  of  distinguished  scholars, 

ind  brought  them   to  make  their  submission  to  the  Catholic  Church. 

Such  was  the  case  with  Cardinal  Newman,  whose  testimony  regarding 

himself  is  explicit.     The  study  of  ancient  ecclesiastical  history  as  exhib- 

*The  Greek  schismatic  Church,  by  separation  from  communion  with  the  Roman  see  in  the  ninth  cen- 
tury (879)  under  Photius,  who  was  patriarch  of  Constantinople,  and  rejecting  the  lawful  authority  of  the 
Church  of  Christ,  though  possessing  rightful  ordination,  has  not  lawful  mission,  nor  continuity  of  the  whole 
deposit  of  Catholic  doctrine.  That  the  Holy  Ghost  does  not  proceed  from  the  Son  as  well  as  from  the  Father 
is  a  heresy  anathematized  by  St.  Cyril  of  Alexandria  in  a  provincial  synod  held  in  that  city;  and  this  con- 
demnation of  St.  Cyril  against  Nestorius  was  confirmed  by  the  General  Council  of  Ephesus  in  431;  and  yet 
the  Greek  Church,  since  her  separation  from  the  Catholic  Church  in  879,  adheres  to  this  heresy.  In  the 
Second  General  Council  of  Lyons,  1274,  the  Greek  bishops  retracted  their  error,  and  together  with  the 
Latin  bishops  condemned  it,  and  caused  the  words,  "Who  proceeds  from  the  Father  and  the  Son,"  to  be,  as  it 
is  amongst  Catholics,  inserted  in  the  Nicene  creed,  but  soon  relapsed  into  the  former  error.  Again,  in  the 
General  Council  at  Florence,  held  in  1439,  which  was  attended  also  by  the  schismatical  Greek  bishops,  this 
heresy  was  condemned  (Session  xxv.),  but  on  returning  home  the  Greek  bishops  relapsed  into  their  schism 
and  heresy,  and  still  adhere  to  it. 


146 


LIST  OF  SOVEREIGN  PONTIFFS. 


ited  in  the  writings  of  the  fathers,  he  tells  us,  was  "  the  one  intellects 
cause  of  his  renouncing  the  religion  in  which  he  was  born,  and  submittii 
himself  to  the  holy  see.     The  identity  of  the  Catholic  Church  of  the  nine 
teenth  century  with  the  Church  of  the  fathers  was  "  the  great  manifest  his 
torical  phenomenon,"  his  eminence  bears  witness,  "  which  converted  m< 

Protestant  denominations,  on  the  contrary,  are  all  modern  ;  the  old< 
of  them  having  only  a  few  centuries  of  existence.     They  saw  no  se( 
quite  like  themselves  at  the  time  of  their  separating  from  the  Cathol 
Church,  or  probably  they  would  have  joined  it.     These  sects,  in  fact,  onl 
began  when  their  several  founders  gave  them  existence ;  hence  they  ai 
often  distinguished  by  the  name  of  their  founder  or  by  some  special  fe; 
ture  of  their  new  doctrine ;  *  and  far  from  being  apostolic,  they  rejec 
apostolical  Tradition  and  the  testimonies  of  the  first  successors  of  tl 
Apostles,  either  in  profession  or  in  practice,  or  in  both.     Cardinal  Bellai 
mine  has  enumerated  a  score  of  Protestant  doctrines,  which  are  but  old 
heresies,  condemned  in  the  early  centuries  of  the  Church.     (De  Notis 
Ecclesice,  book  iv.,  chap,  ix.) 

The  following  historical  series  of  all  the  Bishops  of  Rome,  successors 
of  St.  Peter,  to  the  present  time,  confirms  the  fact  that  this  luminous  mark 
of  apostolicity  belongs  to  the  Roman  Catholic  Church  alone. 


Chapter  XXbl* 


Cist  of  tf)e  0ooereign  pontiffs  tufa,  in  a  Mrect  line,  f)aue 
0ncccebe5  St.  J)eter  in  tt)e  0ee  of  Home. 


CENTURY  I.— 4 -Popes.     Vulgar  Era. 
NO.  A.  D. 

1.  Saint  Peter,  native  of  Bethsaida  in  Gal- 

ilee, became  Pope  on  the  Ascension  of 
Jesus  Christ;  that  is,  in  the  year  29  of 
the  Vulgar  era.f  and  Bishop  of  Rome 
in  42,  where  he  died  a  martyr  in  the 
year 67 

2.  St.  Linus,  native  of  Volterra:  martyr 67 

3.  St.  Cletus,  Rome:  martyr 78 

4.  St.  Clement  I.,  Rome:  martyr go 

*  See  .List  of  Sects  in  Part  III.  of  this  Book,  No.  17. 

f  The  Vulgar  era  is  designated  by  the  initials  A.  D. 
from  the  Latin  Anno  Domini  (in  the  year  of  our 
Lord).  It  is  the  era  of  which  all  Christian  nations 
make  use  in  the  designation  of  years.  It  was  in- 
troduced by  Dionysius  Rexiguus  about  A.  D.  540,  and 
sometime  after  was  universally  adopted.  A  more 
diligent  examination,  however,  of  ancient  monuments 


CENTURY  II.— 11  Popes.    Vulgar  Era. 
NO.  A.   D. 

5.  St.  Anacletus,  Athens,  Greece:  martyr 100 

6.  St.  Evaristus,  Bethlehem:  martyr 112 

7.  St.  Alexander  I.,  Rome:  martyr 121 

8.  St.  Sixtus  I.,  Rome:  martyr 142 

9.  St.  Telesphorus,    Greece  :    martyr :    con- 

firmed the  lenten  fast,  introduced  the 
Gloria  in  Excelsis  in  the  Mass,  and  al- 
lowed three  Masses  to  be  celebrated  by 
each  priest  on  Christmas  day 152 

has  caused  many  learned  writers  to  consider  this 
calculation  inexact.  According  to  them  our  Lord  was 
born  in  the  seventh  year  before  the  first  year  of  the 
Vulgar  era.  Therefore,  strictly  speaking,  the  Vul- 
gar or  Christian  era  commences  when  Christ  was  be- 
tween six  and  seven  years  of  age.  So  that,  adding 
seven  years  to  the  date  of  the  Vulgar  era,  gives  the 
real  date  from  the  birth  of  our  Lord. 


LIST  OF  SOVEREIGN  PONTIFFS. 


147 


Vulgar  Era. 
A.  D. 
10.  St.   Hyginus,   Athens  :  martyr:  instituted 
subdeaconship     and     the     minor     or- 
ders   Succeeded     1 58 

St.  Pius  I.,  Aquileia:  martyr 158 

St.  Anicetus,  Syria  :  martyr 167 

St.  Soter,  Naples:  martyr 175 

St.  Eleutherius,  Epirus:  martyr 182 

St.  Victor  I. ,  Africa:  martyr 193 


16.  St. 

17.  St. 

18.  St. 

19.  St. 

20.  St. 

21.  St. 

22.  St. 


23- 

St. 

24. 

St. 

25. 

St. 

26. 

St. 

27. 

St 

28. 

St 

29. 

St 

30- 

St 

31.  St. 

32.  St. 

33-  St. 

34-  St. 


35- 

St. 

36. 

St. 

37- 

St. 

3S. 

St. 

39- 

St. 

40. 

St. 

41- 

St 

NO. 

42.  St. 

43-  St. 

44.  St. 

45-  St. 

46.  St. 

47.  St. 


CENTURY  III.— 15  Popes. 

Zephyrinus,  Rome:  martyr 203 

Calistus,  Rome:  martyr 221 

Urban  I. ,  Rome:  martyr* 227 

Pontianus,  Rome:  martyr 233 

Anterus,   Greece:  martyr 238 

Fabian,   Rome  :  M.  (at  his  election  a 

dove  rested  on  his  head) 240 

Cornelius,  Rome,  martyr:  reprehended 
St.  Cyprian,  B.  of  Carthage,  for  rebap- 

tizing  heretics 254 

Lucius  I.,  Lucca:  martyr 255 

Stephen  I.,  Rome:  martyr 258 

Sixtus  II.,  Athens,  Greece:  martyr...  259 

Dionysius,  Turin 261 

Felix  I.,  Rome:  martyr:  prescribed  the 

rite  for  the  dedication  of  churches 272 

Eutychian,  Tuscany:  martyr 275 

Caius,  Dalmatia:  martyr 283 

Marcellinus,  Rome:  martyr,  under  Dio- 
cletian      296 

CENTURY  IV.— 11  Popes.* 

Marcellus  I.,  Rome:  martyr 304 

Eusebius,  Calabria 3°9 

Melchiades,  Africa 311 

Sylvester  I.,  Rome:  commanded  that 
the  altars  be  of  stone;  received  the  Em- 
peror Constantine  into  the  Church  as 
catechumen.    Constantine  was  baptized 

and  died  near  Nicomedia '  3T4 

Marcus,  Rome 337 

Julius  I.,  Rome 34 1 

Liberius,  Rome:  was  banished  by  Con- 
stantius,  the  Arian  emperor,  but  re- 
stored       352 

Felix  II.,    Rome:  during  the  exile   of 

Pope  Liberius 355 

Damasus  I.,  Spain:  commanded  the 
Gloria  Patri  to  be  added  at  the  end  of 

every  Psalm 36° 

Siricius,  Rome 384 

Anastasius  I.,  Rome:  prescribed  that 
at  the  reading  of  the  gospel  in  the  Mass 
all  should  stand 399 


*  The  dates  of  accession  of  several  Popes  before 
the  time  of  Constantine  slightly  differ  in  some  of  the 
early  catalogues. 


48.  St. 

49.  St. 

50.  St. 

51.  St. 


52.  St. 
53-  St 


Vulgar  Era. 
A.  D. 

CENTURY  V.— 12  Popes. 

Innocent  I.,  Albano Succeeded  402 

Zosimus,  Greece:  condemned  Pelagius 

and  Celestius 417 

Boniface  I.,  Rome 418 

Celestine  I.,  Rome 423 

Sixtus  III.,  Rome 432 

Leo  I.,  the  Great,  Tuscany.  He  stayed 
Attila  and  Genseric  from  further  invad- 
ing Italy • 44°' 

Hilarius,  Sardinia 401 

Simplicius,  Tivoli 40& 

Felix  III. ,  Rome 4§3 

Gelasius  I.,  Africa.  He  decreed  the 
canon  of  Scripture  with  which  the  Tri- 

dentine  canon  agrees 492 

Anastasius  II.,  Rome 49° 

Symmachus,  Rome 498 


54-  St. 

55-  St. 
56.  St. 

57- 

58. 

59-  St. 
60.  St. 
61. 
62. 

63. 
64. 

65- 
66.  St 


CENTURY  VI.— 13  Popes. 

Hormisdas,  Frosinone 5*4 

John  I. ,  Tuscany:  martyr 523 

Felix  IV. ,  Benevento 526 

Boniface  II. ,  Rome 53« 

Dioscorus,  Antipope 53° 

John  II.,  Rome:  of  the  family  Mercuri.     532 

Agapetus  I. ,  Rome 535 

Silverius,  Frosinone:  martyr 53° 

Vigilius,  Rome 53s 

Pelagius    I.,    Rome:    condemned    the 

heretical  "Three  Chapters  " 555 

John  III.,  Rome 560 

Benedict  I.,  Rome 574 

Pelagius  II.,  Rome 578 

Gregory  I.,  the  Great,  Rome:  reformed 
the  plain  chant,  Apostle  of  England. 
Through  humility  styled  himself  ser- 
vant of  servants,  yet  he  maintained  and 
exercised  supreme  pontifical  jurisdic- 
tion like  any  other  Pope 590 

CENTURY  VII.— 20  Popes. 

Sabinianus,  Volterra  :    introduced  the 

use  of  bells 604 

Boniface  III.,  Rome 607 

69.  St.  Boniface  IV.,  Valeria  in  the  Marsi:  in- 

stituted All-Saints'  day;  obtained  the 
Pantheon  from  the  Emperor  Phocas, 
which  he  dedicated  to  God  in  honor  of 
the  blessed  Virgin  and  all  the  holy 
martyrs 60S 

70.  Deodatus  I.,  Rome 615 

71.  Boniface  V.,  Naples 619 

72.  Honorius  I.,  Capua.  He  was  greatly 
censured  for  having  been  remiss  in 
condemning  heretics 625 

73.  Severinus,  Rome 640 


67 


68. 


148 


LIST  OF  SOVEREIGN  PONTIFFS. 


NO. 

74- 

75- 

70. 

St 

77- 

Si 

78. 

St 

79- 

8o. 

8l. 

St 

82. 

St 

83- 

St 

84. 

85. 

86. 

St 

«7. 

88. 

89. 

90. 

91. 

St. 

92. 

St. 

93- 

94- 

95. 


xfo.  St. 
97- 

98. 
99.  St. 


101. 
102. 
103. 
104. 
105. 
106. 

107. 


St. 


St. 


Vulgar  Era. 

A.    I). 

John  IV. ,  Dal  in.it  ia Succeeded  (>jo 

Theixlore  I.,  Greece 642 

Martin  I.    Todi  :  martyr 649 

Eugenius  I.,  Rome 655 

Vitalianus,  Segni:  introduced  the  use 

of  organs  in  churches 657 

Deodatus  II.,  Rome C72 

Donus  I. ,  Rome 676 

Agatho,  Greece 678 

Leo.  II.,  Sicily.     Improved  the  Church 

chant 682 

Benedict  II.,  Rome 684 

John  V. ,  Antioch 685 

Conon,  Thrace 686 

Sergius  I.,  Sicily 687 

CENTURY  VIII.— 13  Popes. 

John  VI  ,  Greece 701 

John  VII.,  Greece 705 

Sisinnius,  Syria 708 

Constantinus,   Syria 708 

Gregory  II.,  Rome 715 

Gregory  III.,  Syria 731 

Zachary,  Greece 741 

Stephen  II.,  Rome:  died  before  his  con- 
secration    752 

Stephen  III.,  Rome,  called  by  some 
Stephen  II.  Pepin  gave  him  the  Ital- 
ian provinces  which  he  had  conquered 
from  :he  usurping  king  of  Lombardy, 

Astulphus 752 

Paul  I.,  Rome 757 

Stephen  IV.,  Syracuse,  called  by  some 

Stephen  III 768 

Adrian  I. ,  Rome  (Colonna) 771 

Leo  III.,  Rome:  consecrated  Charles 
the  Great  emperor  of  the  West,  and 
thus  restored  the  Roman  Empire  after 

300  years'  cessation 795 

CENTURY  IX.— 19  Popes. 
Stephen    V.,    Rome,    called    by   some 

Stephen  IV 816 

Paschal  I. ,  Rome 817 

Eugenius  II.,  Rome 824 

Valentinus,  Rome 827 

Gregory  IV.,  Rome 827 

Sergius  II.,  Rome 844 

Leo  IV.,   Rome:  fortified  the  Vatican 

and  Leonine  City  against  Saracens. . . .  847 

♦Benedict  III.,  Rome 855 


♦Between  St.  Leo  IV.  and  Benedict  III.  is  placed 
by  some  comparatively  recent  detractors  of  the 
papacy  the  feminine  name  of  Joan  or  Johanna.  A 
female  Pope  is  a  thing  not  only  improbable  and  ab- 
surd, but  also  impossible;  for,  according  to  Catholic 
belief,  a  woman  cannot  even  be  a  priest,  much  less  a 
bishop  and  a  Pope.     This  name,  in  fact,  is  not  found 


Vulgar . 
NO.  A. 

108.  St.  Nicholas  I.,  the  Great,  Rome. .  Succeeded 

109.  Adrian  II.,  Rome 865 

up.         John  VIII.,  Rome 872 

in.  Martin  II.,  or  Marinus  I.,  Gallese 

112.  Adrian  III.,  Rome 884 

113.  Stephen  VI.,  Rome,  called  by  some 
Stephen  V 885 

1 14.  Formosus,  Ostia 891 

Sergius,  Antipope. 

115.  Boniface  VI.,  Rome:  reigned  only  fif- 
teen days;  considered  not  legitimately 
elected 896 

116.  Stephen  VII.,  Rome,  called  by  some 
Stephen  VI 897 

117.  Romanus,  Gallese 898 

118.  Theodorus  II.,  Rome 898 

119.  John  IX.,  Tivoli 898 

CENTURY  X.— 24  Popes. 

120.  Benedict  IV. ,  Rome 900 

121.  Leo  V. ,  Ardea 903 

Christophorus,  Rome:  Antipope..  .903 

122.  Sergius  III.,  Rome 904 

123.  Anastasius  III.,  Rome 911 

124.  Lando,  Sabina 913 

125.  John  X.,  Ravenna 915 

126.  Leo  VI.,  Rome 92S 

127.  Stephen  VIII.,  otherwise  VII.,  Rome.  929 

128.  John  XL,  Rome 931 

129.  Leo  VII.,  Tusculum 936 

130.  Stephen  IX.  or  VIII. ,   Rome 939 

131.  Martin  III.,  or  Marinus  II.,  Rome. .. .  943 

132.  Agapetus  II.,  Rome 946 

133.  John  XII.,  Rome 956 

Leo  VIII. ,  Antipope 963 

134.  Benedict  V.,  Rome 964 

135.  John  XIII.,  Rome 965 

136.  Benedict  VI.,   Rome 972 

137.  Donus  or  Domnus  II.,  Rome 973 

138.  Benedict  VII.,  Rome 975 

139.  John  XIV.,  Pavia 984 

Boniface  VII,  Antipope,  French,  last- 
ing 7  months 985 

John  XV.,  Home:  unconsecrated,  died 
•within  four  months  from  his  doubt- 
ful election 985 


in  any  of  the  ancient  chronologies  of  Popes,  nor  is  it 
mentioned  by  any  of  the  contemporaries,  nor  by  any 
trustworthy  historian  during  some  centuries  that 
followed  the  epoch  of  the  pretended  reign.  Leib- 
nitz, Blondel,  Boxhorn,  Cave,  and  other  Protestants, 
have  proved  the  whole  thing  to  be  absolutely  false. 
It  appears  this  story  has  no  other  foundation  than  a 
false  rumor  by  Frederick  Spanheim,  eagerly  received 
by  people  disaffected  to  the  papal  chair.  A  Protes- 
tant clergyman,  W.  S.  Baring  Gould,  shows  the  ab- 
surdity of  the  story  in  his  curious  Myths  of  the  Mid- 
dle Ages. 


LIST  OF  SOVEREIGN  PONTIFFS. 


149 


Vvlgar  Era. 
NO.  A.  D. 

140.  John  XV.  or  XVI.:  established  rules 
for  solemn  canonization  of  saints.  Suc- 
ceeded      985 

141.  Gregory  V. .Germany  (Bruno),  of  royal 
blood.  He  was  interrupted  for  a  short 
time  by  an  intruded  John  XVII.  of 
Placentia 996 

142.  Sylvester  II.,  Auvergne,  France  (Ger- 
bert):  gave  to  Stephen,  ruler  of  Hun- 
gary, the  title  of  king 999 

CENTURY  XL— 18  Popes. 

143.  John  XVIII. ,  Rome 1003 

144.  John  XIX. ,  Rome 1003 

145.  Sergius  IV.,  Rome:  the  first  Pope  who 
changed  his  name  on  ascending  the 
papal    throne.       His   baptismal   name 

was  Peter 1009 

146.  Benedict  VIII.,  Rome 1012 

147.  John  XX. ,  Rome 1024 

148.  Benedict  IX. ,  Rome 1033 

149.  Gregory  VI.,  Rome:  abdicated  in  1046  1045 

150.  Clement  II.,   Saxony 1048 

151.  Damasus   II.,  Bavaria 1048 

152.  St.  Leo  IX.,  Alsace,  Bavaria,  Germany...   1049 

153.  Victor   II.,  Sweden 1055 

154.  Stephen  X.  or  IX. ,  Germany 1057 

Benedict  X. ,  Antipope 1058 

155.  Nicholas  II.,  Burgundy,  France  (Ghe- 
rard) :  ordered  that  in  future  Popes  be 
elected  by  the  cardinals  in  conclave. . .   1059 

156.  Alexander   II.,  Milan , 1061 

157.  St.  Gregory  VII.,  Soana  (Aldobrandeschi): 

withstood  the  encroachments  of  Caesar- 
ism;  absolved  Henry  IV.  at  Canossa, 
who  ungratefully  afterward  invaded 
Rome 1073 

158.  Victor  III.,  Benevento 1087 

159.  Urban   II.,  Rheims 1088 

160.  Paschal  II.,  Tuscany io99 

CENTURY  XII. -16  Popes. 

161.  Gelasius  II.,  Gaeta 1118 

162.  Calistus  II.,  Burgundy 1118 

163.  Honorius  II.,  Bologna 1124 

164.  Innocent  II.,  Rome 1130 

165.  Celestine   II.,  Citta  di  Castello H43 

166.  Lucius  II.,  Bologna H44 

167.  Bl.  Eugenius     III.,     Montemagno,     Pisa. 

He  had  been  a  disciple  of  St.  Bernard. 
He   was     thrice    compelled    to    leave 

Rome  on  account  of  seditions 1*45 

168.  Antastasius   IV.,  Rome 1153 

169.  Adrian  IV.  (Nicholas  Breakspeare), 
Langley,    England H54 

170.  Alexander  III.,  Siena *I59 

171.  Lucius  III.,  Lucca 1181 

172.  Urban  III.,  Milano 1185 


NO. 

173- 
174- 
175. 
176. 


177. 

178. 

179. 

180. 


181. 
182. 

183. 
184. 


185. 

186. 

187. 


189. 
190. 
191. 
192. 

193- 


194. 
195. 


196. 


197. 


199. 
200. 


Vulgar  Era. 

A.  D. 

Gregory  VIII. ,  Benevento. .  .Succeeded  1187 

Clement  III.,  Rome 1187 

Celestine   III.,  Rome 1191 

Innocent  III.,  Anagni 1198. 

CENTURY  XIIL— 17  Popes. 
Honorius    III.,    Rome  :    approved  the 

order  of  the  Dominicans 1216. 

Gregory  IX.,  Anagni 1227 

Celestine  IV.,  Milan 1241 

Innocent  IV.,  Genoa  :  convoked  the 
thirteenth  general  council  at  Lyons,  in 
which  the  Emperor  Frederick  II.  was 

deposed 1243 

Alexander  IV. ,  Anagni 1254 

Urban  IV. ,  Troyes:  instituted  the  feast 

of  Corpus  Christi 1261 

Clement  IV.,   Narbonne,  France 1265 

Bl.  Gregory  X.,  Piacenza:  summoned  the 
fourteenth  general  council,  second  of 

Lyons i27r 

Innocent  V.,  Savoy,  Dominican:  elect- 
ed after  a  conclave  of  3  years 1276 

Adrian  V. ,  Genoa 1276 

John    XXL,  Lisbon:    converted    Pom- 

erania  and  Norway 1277 

Nicholas  III.,  Rome:  St.  Francis  fore- 
told him  the  papacy 1277 

Martin  IV.,  Champagne,  France 1281 

Honorius  IV.,   Rome 1285 

Nicholas   IV. ,  Ascoli:  Franciscan 1288 

St.  Celestine  V.,  Terra  di  Lavoro,  Naples: 

resigned  the  pontificate  for  a  hermitage  1294 
Boniface  VIII. ,  Anagni:    canonized  St. 
Louis,  king  of  France;    ordered  a  jubi- 
lee to  be  proclaimed  every  100  years..    1294 

CENTURY  XIV.— 10  Popes. 

Bl.  Benedict  XL,  Treviso:  Dominican....  1303 
Clement  V.,  Bordeaux:  ordered  the 
election  of  Popes  in  conclave;  removed 
to  Avignon;  helped  the  rebuilding  of 
St.  John  Lateran,  destroyed  by  fire; 
under  him  took  place  the  fifteenth  gen- 
eral council  at  Vienne,  France,  in  131 1.  1305. 
John  XXII. ,  Cohors,  France:  ordered 
the  bells  to  be  tolled  every  evening  for 

the  angelus 1316 

Benedict  XII.,  Foix,  France 1334 

Clement  VI.,  Limoges,  France:  Bene- 
dictine: endowed  with  wonderful  mem- 
ory    1342 

Innocent  VI.,  Limoges,  France 1352 

Bl.  Urban  V.,  Mende,  France:  transferred 
his  residence  from  Avignon  to  Rome; 
Pale61ogus  abjured  the  Greek   schism 

in  his  hands:  Benedictine 1362 

In  the  year   T378  began  a  schism,  that 


i5o 


LIST  OF  SOVEREIGN  PONTIFFS. 


Ni>. 


202. 


-■•*• 
205. 
206. 
207. 


208. 


209. 


212. 
213. 


214. 


215. 


216. 


217. 
218. 


Vulgar  Era. 
A.  D. 
is,  a  series  of  Antipopes,  whuh  lasted 
51  years,  i.e.,  till  the  star  1429. 
Gregory  XI. .Limoges, France:  returned 

to  Rome  1377 Suceeeded  1370 

Urban  VI.,  Naples 1378 

Boniface  IX.,  Naples;  published  the 
crusade  against  Bajazet 1389 

CENTURY  XV.— 13  Popes. 

Innocent  VII.,  Sulmona 1404 

Gregory  XII.,  Venice:   resigned  in  1409  1406 

Alexander  V. ,  Bologna. 1409 

John  XXI 1 1. ,  Naples:  opened  the  Coun- 
cil of  Constance  in  1414,  which  lasted 
four  years:  ceased  to  be  Pope  in  141 5.   1410 
Martin  V.,  Rome:  elected  in  the  Coun- 
cil of  Constance 141 7 

Eugenius  IV.,  Venice:  in  the  Council 
of  Florence  subscribed  the  decree  of 
reunion  of  the  Greek  and  Latin  church- 
es in  1439,  but  after  5  years  the  Greeks 

separated  again 1431 

Nicholas  V.,  Sarzana:  introduced  the 
carrying  of  the  holy  sacrament  in  pro- 
cession on  the  festival  of  Corpus  Christi  1447 
Calistus  III.,  Valentia,  Spain:  issued 
a  solemn  decision  that  Joan  of  Arc  had 
died  a  martyr  for  her  religion,  country, 

and  king 1455 

Pius  II.,  Siena 1458 

Paul  II.,  Venice  :  (^Eneas  Sylvius): 
worked  and  gave  audience  during 
night,  rested  in  daytime;    introduced 

typography  into  Rome 1464 

Sixtus  IV.,  Savona:  Franciscan:  re- 
ceived an  embassy  from  the  czar  of 
Russia,  J.  Basilowitz,  declaring  that 
he,  having  refused  to  acknowledge  the 
patriarch  of  Constantinople,  accepted 
the  union  of  the  Roman  Church,  sworn 

in  the  Council  of  Florence 1471 

Innocent  VIII.,  Genoa  :  under  his  pon- 
tificate Spain  was  freed  from  Moham- 
medanism ;  Pico  of  Mirandola,  at  the 
age  of  24  years,  sustained  900  theses, 
extracted  from  Greek,  Latin,  Hebrew, 
and  Arabic  authors  ;  Christopher  Co- 
lumbus discovered  America 1484 

Alexander  VI. ,  Spain 1492 

CENTURY  XVL— 17  Popes. 

Pius  III.,  Siena * 1503 

Julius  II.,  Savona  :  laid  the  foundation 
stone  of  the  Basilica  of  St.  Peter ; 
marched  at  the  head  of  an  army 
against  Perugia,  and  entered  tri- 
umphantly into  Bologna  without  one 
drop  of  blood   being   shed;   convoked 


Vulgar 
NO.  A. 

the   seventeenth   general   council,  the 

fifth  of  Lateran;  prohibited  dueling  by 
excommunication Sueeeeded  1 ; 

219.  Leo  X.,  Florence:  concluded  the  Coun- 
cil of  Lateran  ;  excommunicated  Lu- 
ther, A.  D.  1 520 1  j 

220.  Adrian  VI.,  Utrecht,  Netherlands 1; 

221.  Clement  VII.,  Florence  (De  Medici): 
excommunicated  Henry  VIII.,  king  of 
England  (153°) 1523 

222.  Paul  III.,  Rome  (Farnese)  :  convoked 
the  Council  of  Trent  to  put  down  here- 
sies and  correct  abuses 1534 

223.  Julius  III.,  Tuscany 1550 

224.  Marcellus  II.,  Montepulciano  (Cervini)  1555 

225.  Paul  IV.,  Naples:  Caraffa  (Theatine)  1555 

226.  Pius  IV.,  Milan  (Medici):  ended  and 
confirmed  the  Council  of  Trent 1559 

227.  St.  Pius    V.,    Bosco,    near    Alessandria, 

Piedmont  (Ghislieri) :  Dominican  :  re- 
pressed the  Turks 1 566 

228.  Gregory  XIII.,  Bologna  (Buoncom- 
pagni)  :  corrected  the  calendar 1572 

229.  Sixtus  V.  (Peretti),  Ancona :  Francis- 
can :  he  published  a  revised  edition  of 

the  Bible,  called  the  Vulgate 1585 

230.  Urban  VII.  (Castagna),  Rome 1590 

231.  Gregory  XIV.  (Sfondrati),  Cremona..    1590 

232.  Innocent  IX.  (Facchinetti),  Bologna. .    1591 

233.  Clement  VIII.  (Aldobrandini),  Flor- 
ence :  published  an  edition  of  the  Vul- 
gate, newly  revised,  as  in  present  use.   1592 

CENTURY  XVII.— 11  Popes. 

234.  Leo  XI.  (Medici),  Florence 1605 

235.  Paul  V.  (Borghese),  Rome 1605 

236.  Gregory  XV.  (Ludovisi),  Bologna. . . .   1621 

237.  Urban  VIII.  (Barberini),  Florence. ..  .   1623 

238.  Innocent  X.  (Pamphili),  Rome 1643 

239.  Alexander  VII.  (Chigi),  Siena 1655 

240.  Clement  IX.  (Rospigliosi),  Pistoja...    1667 

241.  Clement  X.  (Altieri),  Rome 1670 

242.  Innocent  XI.  (Odescalchi),  Como 1676 

243.  Alexander  VIII.  (Ottoboni),  Venice. . .    1689 

244.  Innocent  XII.  (Pignatelli),  Naples...   1691 

CENTURY  XVIII.— 8  Popes. 

245.  Clement  XI.  (Albani),  Urbino 1700 

246.  Innocent  XIII.  (Conti,  Dominican), 
Rome 1721 

247.  Benedict  XVII.,  Rome:  Orsini  praised 

the  Thomistic  school 1724 

248.  Clement  XII.  (Corsini),  Florence....    1730 

249.  Benedict  XIV.  (Lambertini),   Bologna  1740 

250.  Clement  XIII.  (Rezzonico),  Venice...    1758 

251.  Clement  XIV.  (Ganganelli),  Saint  An- 
gelo  in  Vado 1769 

252.  Pius  VI.  (Braschi),  Cesena 1775 


THE  SIGN  OF  THE  CROSS. 


151 


NO. 

253- 
254- 
255. 
256. 
257. 


258. 


Vulgar  Era. 
CENTURY  XIX—  a.  d. 

Pius  VII.  (Chiaramonte),  Cesena 1800 

Leo  XII.  (Genga),  Spoleto 1823 

Pius  VIII.  (Castiglioni),  Cingoli 1829 

Gregory  XVI.  (Capellari),Belluno 1831 

Pius  IX.  (John  Mary  Mastai-Ferretti), 
born  at  Sinigaglia  (Marco),  Italy,  May 
13,  1792:  died  Feb.  7,  1878;  reigned 
nearly  32  years  ;  created  Pope,  June  16  1846 
His  Holiness  Leo  XIII.  (Vincent  Joa- 
chim [Gioacchino]  Pecci  *),  bishop  of 
Perugia  ;  born  in  Carpineto,  Velletri, 
March  2,  1810  ;  thirteen  days  after  the 
death  of  his  glorious  predecessor  he 
was  created  Pope,  Feb.  20,  1878,  whom 
may  God  long  preserve 1878 


Note.  —  The  Roman  Pontiffs. — The  number  of 
Popes  from  St.  Peter  to  Leo  XIII.  inclusively,  with- 
out  counting  the  Antipopes,  is  commonly  said  to  be 
258.  Of  this  number,  82  are  venerated  as  saints,  33 
were  martyred  :  104  have  been  Romans,  and  103 
natives  of  other  parts  of  Italy;  15  Frenchmen,  9 
Greeks,  7  Germans,  5  Asiatics,  3  Africans,  3  Span- 
iards, 2  Dalmatians,  I  Hebrew,  1  Thracian,  1  Dutch- 
man, 1  Portuguese,  1  Candiot,  and  1  Englishman. 
Nine  pontiffs  have  reigned  less  than  1  month,  30  less 
than  one  year,  and  11  more  than  20  years.  Only  6 
have  occupied  the  pontifical  chair  over  23  years. 
These  are  St.  Peter,  who  was  supreme  pastor  in 
Rome  (besides  the  seven  years  of  his  pontificate  in 
Antioch)  25  years,  2  months,  7  days  ;  Sylvester  L, 
23  years,  10  months,  27  days;  Adrian  I.,  23  years,  10 
months,  14  days;  Pius  VI.,  24  years,  6  months,  3 
days;  Pius  VII.,  23  years,  5  months,  6  days;  and 
Pius  IX.,  who  celebrated  his  thirtieth  year  in  the 
pontifical  chair  June  19,  a.d.  1876,  and  reigned  31 
years,  7  months,  21  days. 


Chapter  XXfcll. 

&f)e  0tgn  of  tf)e  Cross. 

(^J^HIS  holy  sign,  the  "  sign  of  the  Son  of  man"  (St.  Matt.  xxiv.  30), 
/ill  j  is  made  use  of  by  the  Catholic  Church  in  all  the  sacraments  to 
^^  show  us  that  they  derive  all  their  virtue  from  the  cross ;  that  is, 
from  the  death  and  passion  of  our  Saviour  Jesus  Christ. 

The  pious  custom  of  signing  oneself  with  the  sign  of  the  cross  is  in 
frequent  use  among  Catholics. 

The  sign  of  the  cross  is  made  upon  ourselves  in  the  following  manner  : 

We  first  place  the  extended  fingers  of  our  right  hand  on  our  forehead, 
saying  :  "  In  the  name  of  the  Father  ; "  then,  putting  them  on  our  breast, 
we  say,  "and  of  the  Son;"  then  on  our  left  shoulder,  and  immediately 
after  on  our  right  shoulder,  while  we  say,  "  and  of  the  Holy  Ghost."  We 
then  join  both  hands  upon  our  breast,  and  say,  "  Amen." 

It  is  honorable  to  disregard  human  respect,  to  profess  outwardly  what 
we  are,  namely,  followers  of  Jesus  Christ.  This  is  what  we  do  when  we 
make  the  sign  of  the  cross,  as  this  sign  recalls  to  the  mind  of  all  persons 
present  the  mystery  of  our  redemption,  wrought  by  our  Lord  and  Saviour 
on  the  cross,  and  in  which  redemption  we  believe  and  trust. 


*Pronounced  Petchee. 


1 52  THE  SIGN  OF  THE  CROSS. 

The  cross  is  the  natural  emblem,  and,  as  it  were,  the  distinguishii 
banner  of  Christians.    Every  Christian,  therefore,  like  St.  Paul,  ought  in 
to  be  ashamed  to  sign  himself  with  it,  but  ought  to  "  glory  in  the  cr 
of  Christ."  (Galatians  vi.  14.) 

Should  a  feeling  of  shame  come  over  you  whilst  making  this  si{ 
banish  it  by  recalling  to  mind  those  words  of  Jesus  Christ :  "  For  he  that 
shall  be  ashamed  of  me  and  of  my  words,  of  him  the  Son  of  man  shall  be 
ashamed,  when  He  shall  come  in  His  majesty,  and  that  of  His  Father, 
and  of  the  holy  angels."  (St.  Luke  ix.  26.) 

For  these  reasons,  and  also  for  the  edification  of  others,  it  is  com- 
mendable and  useful  for  Christians  to  make  the  sign  of  the  cross.  The 
sign  of  the  cross  is  also  an  excellent  act  of  faith  in  the  two  fundamental 
truths  of  the  Christian  religion,  namely,  in  the  mys'tery  of  the  holy  Trin- 
ity, one  God  in  three  persons,  and  in  the  mystery  of  the  incarnation. 

For  by  saying,  in  the  "name,"  in  the  singular  number,  we  profess  to 
believe  that  there  is  only  one  God.  By  saying,  "  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost,"  we  profess  to  believe  that  in  one  God 
there  are  three  divine  persons.  By  the  form  of  the  cross,  which  we  trace 
with  our  right  hand  from  our  forehead  to  our  breast,  and  then  across  from 
the  left  shoulder  to  the  right  shoulder,  we  profess  to  believe  that  the  Son 
of  God  is  our  Redeemer,  who  wrought  our  redemption  by  dying  for  us 
upon  the  cross. 

By  the  word  "  Amen  "  (so  be  it),  we  mean  to  confirm  and  seal,  as  it 
were,  our  belief  in  the  said  fundamental  truths. 

The  sign  of  the  cross  was  used  in  the  first  five  centuries  even  more 
frequently  than  it  is  now.  Passages  could  be  quoted  from  Lactantius, 
from  Eusebius  of  Caesarea,  from  St.  Athanasius,  St.  Basil,  St.  Ephrem, 
St.  Cyril  of  Jerusalem,  St.  Ambrose,  and  from  St.  John  Chrysostom,  all 
of  them  fathers  of  the  fourth  century,  to  prove  it.  But  I  will  quote  only 
two  passages. 

Tertullian,  who  wrote  in  the  second  century,  says :  "  At  every  fresh 
step  and  change  of  place,  whenever  we  come  in  or  go  out,  when  we  put 
on  our  sandals,  or  wash,  or  take  our  meals,  or  light  our  lamps  ;  whether 
we  are  about  to  recline  or  to  sit  down,  and  whenever  we  begin  a  con- 
versation, we  impress  on  our  forehead  the  sign  of  the  cross  "  (Ad  omue 
progressum  atque  pr omotum,  ad  omnem  aditum  et  exitum,  ad  calceatum,  ad 
lavacra,  ad  mensas,  ad  lumina,  ad  cubicula  et  sedilia,  quandocumque  nos  con- 
veysatio  exercet,  frontem,  cruets  signaculo  terimus).  (De  Corona  Mi  litis, 
chap.  iii.  4.) 

St.  Jerome,  a  father  of  the  fourth  century,  addressing  the  Roman  lady, 
Eustochium,  writes  :  "Before  every  action,  at  every  step,  let  your  hand 
form  the  sign  of  the  cross."  (Episto/a  xviii.  ad  Eustochium,  titulo  iv.) 


IN  GOD  I  TRUST. 


ON  PRAYER.  <       I53 

St.  Basil  asserts  as  a  noted  fact  that  the  practice  of  making  the  sign 
of  the  cross  was  introduced  by  the  Apostles.  (Book  on  the  Holy  Ghost, 
chap,  xxxvii.) 

Let  us,  therefore,  in  imitation  of  the  ancient  Christians,  be  fond  of 
making  the  sign  of  the  cross  before  doing  anything  of  any  consequence. 
It  will  be  like  directing  our  intention  to  do  that  thing  for  God.  It  will 
be  the  token  of  putting  our  whole  trust  in  the  merits  of  Jesus  Christ  which 
he  earned  on  the  cross,  and  of  our  invoking  God's  help  through  those 
merits. 


papier  XX&ttt 

©n  Prager. 


RAYER  is  "  the  raising  up  of  the  mind  and  heart  to  God,"  begging 
His  aid  and  blessing.    It  forms  a  considerable  part  of  the  worship 
we  owe  to  God.     It  may  be  useful  to  give  an  outline  of  the  Cath- 
olic teaching  on  this  subject. 
Although  God  gives  some  graces  without  being  asked,  such  as  the 
first  moving  graces  of  faith,  and  the  grace  of  prayer,  He  has  other  graces, 
necessary  for  salvation,  in  store  only  for  those  who  humbly  ask  for  them. 
It  is  therefore  necessary  for  those  who  have  the  use  of  reason  to  pray. 

To  make  use  of  prayer  is  not  only  a  counsel  but  a  divine  precept : 
"Watch  ye  and  pray,"  our  Lord  directs,  "that  ye  enter  not  into  tempta- 
tion." (St.  Matt.  xxvi.  41.)  "  We  ought  always  to  pray  and  not  to  faint.'' 
(St.  Luke  xviii.  1.) 
Therefore,  to  neglect  prayer  altogether  for  any  great  length  of  time 
rould  not  only  be  dangerous  but  a  grievous  sin. 
There  are  certain  occasions  in  life  in  which  we  are  especially  bound  to 
ray:  as  when  pressed  by  a  strong  temptation  which  we  feel  we  have  not 
the  strength  to  overcome  ;  or  when  in  evident  danger  of  death  ;  or  when 
we  have  to  receive  a  sacrament,  for  the  due  reception  of  which  sacrament 
prayer  is  required  by  way  of  preparation  ;  or  in  time  of  great  public  ca- 
lamity; and,  in  general,  when  there  is  a  particular  need  of  divine  assistance. 
Let  us  not  say,  "  God  is  infinite  goodness,  He  knows  all  our  wants, 
He  will  grant  us  what  is  needful  without  our  asking  for  it."  God  requires 
that  we  should  ask,  not  because  He  has  need  of  knowing  our  wants,  or 
because  He  is  not  ready  to  help  us,  but  that  we  may,  by  asking,  show  our 
humility  and  dependence  on  Him,  and  enjoy  the  advantage  and  honor  of 
praying  to  Him. 

It  is  a  part  of  the  cherished  duty  of  princes  and  princesses  to  present. 


1 54  ON  PRA  YER. 

themselves,  morning  and  evening,  to  their  royal  parents,  to  converse  wit 
them,  to  show  them  their  filial  love,  respect  and  gratitude,  and  to  mal 
known  their  wants  and  wishes  to  them.    Few  would  object  to  be  a  prii 
merely  on  account  of  the  task  of  having  to  present  themselves  dutiful 
every  day  to  their  parents.     Surely,  if  it  be  a  task,  it  is  a  sweet  one. 

Prayer,  rightly  regarded,  is  a  sweet  duty,  and  it  is  a  great  honor 
be  allowed  to  present  ourselves  before  our  Creator,  the  omnipotent  Kind 
of  heaven  ;  to  be  allowed  to  call  Him  Father ;  to  be  permitted  to  com- 
municate  with  Him  ;  to  show  Him  our  reverence,  gratitude  and  love,  and 
to  put  our  wants  before  Him.  By  it  we  enjoy  an  opportunity  of  dutifully 
acknowledging  Him  as  the  source  of  all  good,  the  Author  of  our  salvation  ; 
and  of  kindling  in  our  hearts  love  toward  Him  by  that  sweef.  intercourse 
which  prayer  procures  to  us,  and  by  the  benefits  that  prayer  obtains. 

Indeed,  to  render  the  duty  of  prayer  sweeter  still,  God  does  to  us 
what  kings  and  queens  do  not  do  to  their  children.  He  encourages  us 
to  approach  Him  with  confidence,  by  pledging  His  word  that  our  peti- 
tions shall  never  be  rejected,  even  if  we  be  in  a  state  of  sin  like  the  poor 
publican  or  the  penitent  thief ;  for,  though  the  prayer  of  the  just  is  more 
acceptable  to  God,  according  to  St.  James,  "  The  continual  prayer  of  a 
just  man  availeth  much  "  (v.  16),  yet  Christ  says  in  general,  without 
excluding  the  sinner:  "  Every  one  that  asketh  receiveth."  (St.  Matt.  vii. 
8.)  For  as  St.  Thomas  Aquinas  teaches:  "  The  efficacy  of  prayer  does 
not  depend  on  the  merit  of  the  person  who  prays,  but  on  the  mercy  of 
God,  and  on  His  faithfulness  to  His  promise." 

This  promise  of  God,  however,  does  not  extend  to  petitions  for  things 
that  are  not  for  our  spiritual  good;  as  these  could  not  be  asked  in  the 
name  of  Jesus  Christ,  and  because  God,  as  a  loving  Father,  would  not 
grant  what  would  be  hurtful  to  us.  Such  petitions  God  refuses,  as  He 
refused  that  of  the  mother  of  the  two  sons  of  Zebedee,  saying:  "  You 
know  not  what  you  ask"  (St.  Matt.  xx.  22);  but  He  gives  something 
better  instead. 

Therefore,  when  we  ask  for  temporal  favors,  it  should  always  be  with 
resignation  to  God's  will,  and  on  condition  that  what  we  ask  is  profitable 
to  our  souls.  Our  Saviour  gave  us  an  example  of  this  resignation  when, 
in  the  Garden  of  Gethsemane  He  besought  His  Eternal '  Father  to  take 
from  Him  the  bitter  chalice  that  was  prepared  for  Him,  and  then  added: 
"  But  yet  not  my  will,  but  thine  be  done."  (St.  Luke  xxii.  42.) 

Prayer,  such  as  it  should  be,  is  always  favorably  heard.  If  sometimes 
our  prayers  are  not  answered,  it  is  because  we  pray  amiss,  as  St.  James 
reminds  us — either  because  we  pray  with  some  lingering  attachment  to 
sin,  or  without  attention  and  devotion ;  or  because  we  pray  without 
confidence  and  without  humility. 


ON  PRAYER.  I55 

Therefore  prayer  should  be  made  : 

ist,  With  devotion  and  attention;  such  an  attention,  at  least,  is  requi- 
site, as  would  discourage  wilful  distractions.  If  we  ourselves  do  not  pay 
'attention  to  what  we  say,  how  can  we  expect  that  God  will  attend  to  it  ? 
To  this  effect  it  is  good  before  prayer  to  remain  some  moments  silent,  and 
consider  in  whose  presence  we  are,  the  suitable  attitude  in  which  we 
should  place  ourselves,  and  with  what  dispositions  and  feelings  we  should 
Sray.  This  is  the  advice  of  Ecclesiasticus  (or  the  Preacher):  "  Before 
brayer,  prepare  thy  soul;  and  be  not  as  a  man  that  tempteth  God." 
Pxviii.  23.) 

2d,  With  confidence:  "  nothing  wavering;  for  he  that  wavereth  is  like 
ji  wave  of  the  sea,  which  is  moved  and  carried  about  by  the  wind."  (St. 
Barnes  i.  6.)  "All  things  whatsoever  you  ask  when  ye  pray,"  says  our 
Lord,  "  believe  that  you  shall  receive:  and  they  shall  come  unto  you." 
'St.  Mark  xi.  24.)  Distrust  or  diffidence  dishonors  God:  confidence  hon- 
ors God's  goodness  and  faithfulness  to  His  promises. 

3d,  With  humility.  For  it  is  written,  "  God  resisteth  the  proud,  and 
riveth  grace  to  the  humble."  (St.  James  iv.  6.)  The  parable  of  the  Phar- 
see  and  the  publican  is  an  instance  of  it.  And  it  is  also  written,  "  The 
Drayer  of  him  that  humbleth  himself  shall  pierce  the  clouds."  (Ecclesias- 
:icus  xxxv.  21.) 

If  our  prayer  is  made  with  these  conditions,  it  is  sure  to  be  heard 
with  favor. 

Sometimes,  however,  either  to  try  us,  or  to  cause  us  to  value  more  what 
we  ask  for,  or  to  make  us  pray  more  earnestly,  so  that  He  might  afterward 
reward  us  more  abundantly,  God  delays  to  grant  what  we  ask,  as  we 
iearn  from  the  parable  of  the  unjust  judge  (St.  Luke  xviii.  1),  and  from 
the  persevering  woman  of  Canaan.   (St.  Matt.  xv.  22.) 

Therefore  we  should  not  be  disheartened  when  the  favor  is  delayed, 
but  recalling  to  mind  those  words  of  Christ,  "  Ask,  and  it  shall  be  given 
you;  seek,  and  you  shall  find;  knock,  and  it  shall  be  opened  to  you  "  (St. 
Matt.  vii.  7),  we  should,  full  of  confidence,  persevere  in  prayer;  for  that 
delay  is  for  our  good. 

We  should  also  pray  for  others;  and  this  sort  of  prayer,  whilst  it  will 
do  good  to  our  neighbor,  will  not  be  less  beneficial  to  us  than  if  we  were 
praying  for  ourselves  alone,  but  even  more.  The  reason  is,  because  our 
prayer  is  then  grounded  on  charity.  In  the  Lord's  Prayer,  which  is  the 
model  of  all  prayers,  we  are  taught  to  pray  to  our  heavenly  Father  for 
ill  others  as  well  as  for  ourselves.  • 

Therefore,  besides  praying  for  ourselves  in  particular,  let  us  also  pray 
for  the  conversion  of  sinners;  for  the  enlightenment  of  the  Jews  and  of  all 
unbelievers;  for  the  unity  of  all  Christians  in  the  true  faith,  and  for  final 


1 56  WORKS  OF  PENANCE. 


: 


perseverance  in  it;  for  those  who  are  sick  or  dying,  or  in  any  danger; 
our  parents  and  relatives,  friends  and  enemies;  for  those  who  rule  the 
Church  and  nation;  for  those  who  suffer  persecution,  distress  of  mind  or 
body,  or  any  other  kind  of  hardship  and  misery,  and  this,  whether  they 
are  near  to  us  or  faraway;  and  God,  the  giver  of  all  good  gifts,  will  bestow 
Hia  blessing  both  upon  them  and  upon  us  in  abundance,  through  Jesua 
Christ  our  Lord,  in  whose  blessed  name  we  always  are  to  pray. 


Cljapter  XXIX- 

iDorks  of  penance,    ©n  3n&ulgcnce0. 

N  the  case  of  those  who  have  fallen  into  mortal  sin  after  baptism, 
when  the  guilt  of  such  sin  and  the  everlasting  punishment  due  to 
it  are  forgiven  through  the  merits  of  Christ  in  the  sacrament  of 
penance,  there  still  very  often  remains  a  debt  of  temporal  punish- 
ment to  be  paid  by  the  sinner.  This  debt  remains  not  from  any  imper- 
fection in  the  power  of  absolution,  in  the  sacrament  of  penance,  or  from 
any  want  of  efficacy  in  the  atonement  of  Jesus  Christ,  more  than  suffi- 
cient of  itself  to  atone  for  the  sins  of  the  whole  world,  but  because  by 
God's  will  chastisement  for  past  sins  helps  us  to  make  up  for  the  imper- 
fection in  our  repentance,  and  serves  as  a  correction.  The  fear  of  tem- 
poral punishment  often  helps  to  strengthen  the  resolution  of  amendment: 
it  acts  as  a  check  to  prevent  us  from  again  falling  into  sin,  and  excites 
us  to  make  reparation  for  the  scandal  given. 

From  this  we  see  that,  whilst  the  God-man,  Jesus  Christ,  has,  by  aton- 
ing for  our  sins,  done  what  we  could  not  possibly  do  for  ourselves,  He 
has  not  excused  us  from  doing,  with  the  help  of  His  grace,  what  we  can 
to  punish  ourselves  for  the  offences  and  outrages  we  have  offered  to  God. 
Good  sense  tells  us  that  this  is  but  right  and  just. 

Our  first  parents,  after  the  guilt  of  their  sin  had  been  forgiven,  had  to 
undergo  a  long  course  of  temporal  chastisement  for  their  sin.  This  was 
also  the  case  with  Aaron,  Moses,  his  sister  Miriam,  and  the  people  of 
Israel  in  the  desert.  (See  Numbers  xii.,  xiv.,  xx.).  David,  in  like  man- 
ner, upon  repenting  of  his  sin,  and  humbly  saying,  "  I  have  sinned,"  heard 
from  the  prophet  Nafehan  these  words  :  "The  Lord  also  hath  taken  away 
thy  sin  :  thou  shalt  not  die  ;  nevertheless  because  thou  hast  given  occa- 
sion to  the  enemies  of  the  Lord  to  blaspheme,  for  this  thing  the  child 
that  is  born  to  thee  shall  surely  die."     (2  Kings  [2  Samuel]  xii.    13,  14.) 


WORKS  OF  PEN  A  NCE.  1 5  7 

Again,  David  says  of  himself ;  "  I  have  labored  in  my  groanings ;  every 
light  I  will  wash  my  bed  ;  I  will  water  my  couch  with  my  tears."     (Psalm 

k  7-) 

The  Catholic  Church  has  ever  taught  that  after  sin  has  been  remitted 
n  the  sacrament  of  penance,  penitential  works,  such  as  prayers,  fastings, 
alms,  and  other  works  of  piety  must  still  be  performed.  These  peniten- 
tial works  of  themselves,  however,  do  not  satisfy  the  justice  of  God  for 
:iny  sin,  but  only  inasmuch  as  they  derive  all  their  value  from  that  all- 
'availing  atonement  which  Jesus  Christ  made  upon  the  cross,  and  in  virtue 
>f  which  alone  all  our  good  works  find  acceptance  in  the  sight  of  God. 

Thus  it  was  that  in  the  primitive  Church  the  penitential  canons  were 
established,  and  the  forty  days'  fast  of  Lent  was  observed  from  the  time 
>f  the  Apostles.  St.  Jeronfe  says  :  "  According  to  the  apostolical  tradi- 
tion at  the  proper  season  of  the  year  we  observe  Lent."  {Epistola  27,  ad 
Marcellum.)  And  St.  Leo  says:  "Let  the  apostolical  institution  of  forty 
days  be  spent  in  fasting."  (Third  Sermon  on  Lent.) 

The  General  Council  of  Nicaea,  held  in  the  year  325,  not  only  alludes 
10  the  penitential  discipline  then  in  vigor  throughout  the  whole  Church  of 
God,  but  further  establishes  certain  penitential  works  to  be  performed  by 
some  kinds  of  sinners  in  Canon  IX.,  and  following.  This  ought  to  be 
especially  noticed  by  those  Protestants  who  profess  veneration  for  antiq- 
uity, and  notably  for  the  first  six  general  councils. 

The  pardon  granted  to  the  penitent  thief  in  the  saving  words : 
"  Amen,  I  say  to  thee,  This  day  thou  shalt  be  with  me  in  Paradise"  (St. 
Luke  xxiii.  43),  cannot  be  taken  as  a  proof  that  we  are  excused  by  God 
from  doing  works  of  penance.  That  was  a  wonderful  and  special  grace 
granted  under  extraordinary  circumstances ;  namely,  when  the  blood  of 
redemption  was  actually  being  shed  upon  the  cross  ;  moreover,  the  dying 
thief,  besides  bearing  testimony  to  the  divinity  of  Jesus  Christ,  confessed 
his  guilt,  and  in  the  spirit  of  penance  suffered  the  torment  of  his  crucifix- 
ion and  the  cruel  breaking  of  his  legs,  as  penalties  justly  due  to  his  sins  ; 
and  it  may  be  that  it  was  the  first  time  that  he  repented  and  received 
pardon  of  his  sins. 

The  Catholic  Church,  which  teaches  the  necessity  of  penitential  works 
in  general,  holds  also  that  grown-up  persons  who  receive  pardon  of  actual 
sins  for  the  first  time  in  baptism,  and  even  those  who,  having  fallen  again 
into  sin  after  baptism;  die  martyrs,  and  those  who  come  to  the  sacrament 
of  penance  with  a  very  intense  perfect  contrition,  or  who,  approaching 
that  sacrament  with  imperfect  contrition,  afterward  obtain  the  benefit  of 
a  plenary  indulgence,  have  no  remaining  debt  of  temporal  punishment  to 
pay. 

IT  is  a  pity  that  many  Protestants  should  have  been  so  ill-informed 


1 5 8  ON  INDULGENCES. 


about  indulgences  as  to  suppose  that  it  means  the  forgiveness  of  a  sin, 
or,  astonishing  to  say,  a  permission  to  commit  a  sin. 

By  an  indulgence  is  meant  not  the  forgiveness  of  a  sin,  nor  a  permis- 
sion to  commit  a  sin,  but  the  remission,  through  the  merits  of  Jesus 
Christ,  of  t  tie  whole  or  part  of  the  debt  of temporal  punishment  due  to  a  sin, 
the  guilt  and  ever  lasting  punishment  of  which  sin  have,  through  the  merits 
of  Jesus  Christ,  been  already  forgiven  in  the  sacrament  of  penance. 

Indulgences  do  not  secure  heaven,  but  hasten  the  time  of  entering  it 
to  those  who  have  already  secured  heaven  by  having  obtained  forgive- 
ness of  their  sins  and  put  themselves  in  a  state  of  grace  before  death. 

Catholics  believe  that  the  power  of  granting  indulgences  was  left  by 
Christ  to  the  Church.  It  is  included  in  the  promise  made  by  Jesus 
Christ  to  St.  Peter :  "  And  whatsoever  thou  shalt  loose  upon  earth  shall 
be  loosed  also  in  heaven"  (St.  Matt.  xvi.  19),  for  these  words  contain  an 
ample  and  universal  power  given  to  St.  Peter  and  his  successors  of  loos- 
ing a  properly  disposed  person  from  everything  that  may  hinder  him 
from  going  to  heaven  ;  and  the  debt  of  temporal  punishment  does  hin- 
der for  a  time  even  a  justified  soul  from  going  into  eternal  bliss  ;  that  is, 
until  that  debt  be  paid  or  remitted. 

It  may  be  said,  at  least  according  to  their  principles,  that  Protestants 
give,  in  their  way,  a  kind  of  plenary  or  full  indulgence  to  every  one, 
when  they  say  that  works  of  penance  are  not  necessary  ;  but  Catholics 
believe  that  from  all  of  us  poor  sinners  works  of  penance  are  required, 
and  that  the  power  of  binding  and  loosing,  which  includes  that  of  grant- 
ing an  indulgence,  was  left  only  to  the  legitimate  successors  of  the 
Apostles,  in  whom  alone  this  power  is  still  vested. 

Thus  the  criminal  Corinthian  was  subjected  to  a  very  severe  penance 
by  St.  Paul.  At  length,  however,  upon  the  solicitation  of  the  brethren, 
the  Apostle  granted  to  that  repentant  sinner  an  indulgence,  suspended 
the  punishment  inflicted  upon  him,  and  readmitted  him  to  the  commun- 
ion of  the  faithful.     (1  Corinth,  v.,  and  2  Corinth,  ii.) 

Experience  proves  that  this  granting  of  an  indulgence  is  very  useful : 
it  encourages  the  faithful  to  deeper  repentance,  to  have  more  frequent 
recourse  to  the  sacraments  of  penance  and  communion,  and  to  exercise 
works  of  charity  and  devotion  :  for  it  is  the  doctrine  of  the  Catholic 
Church  that,  in  order  to  obtain  any  indulgence,  the  soul  must  be  in  a 
state  of  grace,  that  is,  must  be  free  from  mortal  sin  ;  and  the  conditions 
for  gaining  a  plenary  indulgence  almost  always  are,  that  the  applicant 
should  worthily  receive  the  sacraments  of  penance  and  the  holy  Euchar- 
ist, as  a  preparation  for  the  reception  of  the  indulgence,  and  perform 
some  outward  works  of  piety.  Therefore  an  indulgence  granted  only 
under  such  conditions,  far  from  being  an  inducement  to  sin,  encourages 


ON  PURGATORY. 


159 


us  to  repent  and  to  do  penance  and  other  works  of  piety,  and  is  a  happy 
corrective  of  sin  and  a  preservative  against  falling  again  into  sin. 


Chapter  XXX. 

©n  Itagatorg. 


URGATORY  is  a  state  of  suffering  after  this  life,  in  which  those 
souls  are  for  a  time  detained  which  depart  this  life  after  their 
deadly  sins  have  been  remitted  as  to  the  stain  and  guilt,  and  as 
to  the  everlasting  pain  that  was  due  to  them ;  but  which  souls 
have  on  account  of  those  sins  still  some  debt  of  temporal  punishment  to 
pay  ;  as  also  those  souls  which  leave  this  world  guilty  only  of  venial  sins. 
In  purgatory  these  souls  are  purified  and  rendered  fit  to  enter  into  heav- 
jn,  where  nothing  defiled  enters. 

Catholics  believe  that  a  Christian  who  dies  after  the  guilt  and  ever- 
lasting punishment  of  mortal  sin  have  been  forgiven  him,  but  who, 
either  from  want  of  opportunity  or  through  his  negligence,  has  not  dis- 
charged the  debt  of  temporal  punishment  due  to  his  sin,  will  have  to  dis- 
charge that  debt  to  the  justice  of  God  in  purgatory. 

They  believe  also  that  those  Christians  who  die  with  the  guilt  of  ven- 
ial sin,*  only,  upon  their  soul  do  not  immediately  enter  heaven,  where 
"nothing  defiled"  can  enter,  but  go  first  to  purgatory  for  an  allotted 
time,  and  after  being  purified  there  from  the  stain  of  these  venial  or 
lesser  faults,  are  admitted  into  heaven.  As  to  the  place,  manner,  or 
:ind  of  these  sufferings,  nothing  has  been  defined  by  the  Church. 

As  works  of  penance  have  no  value  in  themselves  except  through  the 
lerits  of  Jesus  Christ,  so  the  pains  of  purgatory  have  no  power  in  them- 
selves to  purify  the  soul  from  sin  but  only  in  virtue  of  Christ's  redemp- 
tion ;  or,  to  speak  more  exactly,  the  souls  in  purgatory  are  able  to  dis- 
charge the  debt  of  temporal  punishment  demanded  by  God's  justice,  and 
to  have  their  venial  sins  remitted  only  through  the  merits  of  Jesus  Christ, 
I  yet  so  as  by  fire." 

The  Catholic  belief  in  purgatory  rests  on  the  authority  of  the  Church 
and  her  apostolic  traditions  recorded  in  ancient  liturgies,  and  by  the  an- 
cient fathers,  Tertullian,  St.  Cyprian,  Origen,  Eusebius  of  Caesarea,  Ar- 
nobius,  St.  Basil,  St.  Ephrem  of  Edessa,  St.  Cyril  of  Jerusalem,  St.  Greg- 
ory of  Nyssa,  St.   Ambrose,  St.   Epiphanius,  St.  John   Chrysostom,  St. 

*See  Chapter  XIII.  on  mortal  sin,  in  which  a  notion  of  venial  sin  is  also  given. 


160  ON  PURGATORY. 

Jerome,  St.  Augustine,  on  the  Fourth  Council  of  Carthage,  and  on  mai 
other  authorities  of  antiquity. 

That  this  tradition  is  derived  from  the  Apostles,  St.  John  Chrysostoi 
plainly  testifies  in  a  passage  quoted  at  the  end  of  this  chapter,  in  whi< 
he  speaks  of  suffrages  or  help  for  the  departed. 

St.  Augustine  says  of  Aerius,  that  he  was  the  first  who  dared 
teach  that  it  was  of  no  use  to  offer  up  prayers  and  sacrifices  for  the  dea< 
and  this  doctrine  of  Aerius  he  reckoned  among  heresies.     (Book  of 
Heresies,  Heresy  53d.) 

There  are  also  passages  in  Holy  Scripture  from  which  the  fathers 
have  confirmed  the  Catholic  belief  on  this  point. 

St.  Paul,  in  his  First  Epistle  to  the  Corinthians  (chap  iii.  1 1— 1 5) 
writes  :  "  For  other  foundation  no  man  can  lay  but  that  which  is  laid  ; 
which  is  Christ  Jesus.  Now  if  any  man  build  upon  this  foundation, 
gold,  silver,  precious  stones,  wood,  hay,  stubble,  every  man's  work  shall 
be  manifest ;  for  the  day  of  the  Lord  shall  declare  it,  because  it  shall  be 
revealed  in  fire  :  and  the  fire  shall  try  every  man's  work,  of  what  sort  it 
is.  If  any  man's  work  abide,  which  he  hath  built  thereupon,  he  shall  re- 
ceive a  reward.  If  any  man's  work  burn,  he  shall  suffer  loss  ;  but  he 
himself  shall  be  saved,  yet  so  as  by  fire." 

The  ancient  fathers,  Origen  in  the  third  century,  St.  Ambrose  and  St. 
Jerome  in  the  fourth,  and  St.  Augustine  in  the  fifth,  have  interpreted  this 
text  of  St.  Paul  *  as  relating  to  venial  sins  committed  by  Christians, 
which  St.  Paul  compares  to  "  wood,  hay,  stubble,"  and  thus  with  this  text 
they  confirm  the  Catholic  belief  in  purgatory,  well  known  and  believed 
in  their  time,  as  it  is  by  Catholics  in  the  present  time. 

In  St.  Matthew  (chap.  v.  25,  26)  we  read:  "Be  at  agreement  with  thy 
adversary  betimes,  whilst  thou  art  in  the  way  with  him  ;  lest  perhaps  the 
adversary  deliver  thee  to  the  judge,  and  the  judge  deliver  thee  to  the  of- 
ficer, and  thou  be  cast  into  prison.  Amen,  I  say  to  thee,  thou  shalt  not 
go  out  from  thence  till  thou  repay  the  last  farthing." 

On  this  passage  St.  Cyprian,  bishop  of  Carthage,  a  father  of  the  third 
century,  says :  "  It  is  one  thing  to  be  cast  into  prison,  and  not  go  out 
from  thence  till  the  last  farthing  be  paid;  and  another  to  receive  at  once 
the  reward  of  faith  and  virtue  ;  one  thing  in  punishment  of  sin  to  be 
purified  by  long  suffering  and  purged  by  long  fire,  and  another  to  have 
expiated  all  sins  by  suffering  (in  this  life);  one,  in  fire,  at  the  day  of 
judgment  to  wait  the  sentence  of  the  Lord,  another,  to  receive  an  im- 
mediate crown  from  him."     (Epistle  Hi.) 

*  Origen,  Homily  xiv.  on  Leviticus,  and  in  Homily  xvi.  (in  some  editions  xii.)  on  Jeremias;  St.  Am- 
brose in  his  comments  on  i  Corinthians;  St.  Jerome  in  his  second  book  against  Jovinian,  title  4,  part  2;  St. 
Augustine  in  his  Enarratio  on  Psalm  xxxvii.  title  4. 


ON  PURGATORY. 


161 


Our  Saviour  said  :  "  He  that  shall  speak  against  the  Holy  Ghost,  it 
shall  not  be  forgiven  him,  neither  in  this  world,  nor  in  the  world  to 
come."     (St.  Matt.  xii.  32.) 

From  this  text  St.  Augustine  argues,  that  "  It  would  not  have  been 
said  with  truth  that  their  sin  shall  not  be  forgiven,  neither  in  this  world, 
nor  in* the  world  to  come,  unless  some  sins  were  remitted  in  the  next 
world."     (De  Civitate  Dei,  book  xxi.,  chap,  xxiv.) 

On  the  other  hand,  we  read  in  several  places  of  Holy  Scripture  that 
God  will  render  to  every  one  (that  is,  will  reward  or  punish)  according 
as  each  deserves.  (See,  for  example,  St.  Matt.  xvi.  27.)  But  as  we  can- 
not think  that  God  will  punish  everlastingly  a  person  who  dies  burdened 
with  the  guilt  of  venial  sin  only — it  may  be  an  "  idle  word  " — it  is  rea- 
sonable to  infer  that  the  punishment  rendered  to  that  person  in  the  next 
rorld  will  only  be  temporary. 

The  Catholic  belief  in  purgatory  does  not  clash  with  the  following 
leclarations  of  Holy  Scripture,  which  every  Catholic  firmly  believes, 
lamely,  that  it  is  Jesus  who  cleanseth  us  from  all  sin,  that  Jesus  bore 
"the  iniquity  of  us  all,"  that  "  by  His  bruises  we  are  healed  "  (Isaias  liii. 
;)  ;  for  it  is  only  through  the  blood  of  Jesus  and  His  copious  redemption 
that  those  pains  of  purgatory  have  power  to  cleanse  the  souls  therein  de- 
tained. 

Likewise  the  Catholic  belief  in  purgatory  is  not  in  opposition  to  those 
texts  of  Scripture  in  which  it  is  said  that  a  man  when  he  is  justified  is 
translated  from  death  to  life  ;  that  he  is  no  longer  judged ;  that  there  is  no 
condemnation  in  him.  For  these  passages  do  not  refer  to  souls  taken  to 
leaven  when  natural  death  occurs,  but  to  persons  in  this  world,  who 
from  the  death  of  sin  pass  to  the  life  of  grace.  Nor  does  it  follow  that, 
lying  in  that  state  of  grace,  that  is,  in  a  state  of  spiritual  life,  they  must 
\o>  at  once  to  heaven.  A  soul  may  be  justified,  entirely  exempt  from 
eternal  condemnation,  and  yet  have  something  to  suffer  for  a  time  ;  thus 
ilso  in  this  world  many  are  justified  and  yet  are  not  exempt  from  suffer- 
ing. 

Again,  it  is  not  fair  to  bring  forward  against  the  Catholic  doctrine 
>n  purgatory  that  text  of  the  Apocalypse  (Rev.  xiv.  13)  :  "  Blessed  are 
the  dead  who  die  in  the  Lord.  From  henceforth  now,  saith  the  Spirit, 
that  they  may  rest  from  their  labors  ;  for  their  works  follow  them,"  for 
this  text  applies  only  to  those  souls  who  die  perfectly  in  the  Lord,  that 
is,  entirely  free  from  every  kind  of  sin,  even  venial,  and  from  the  stain, 
the  guilt,  and  the  debt  of  temporal  punishment  of  every  sin.  Catholics 
believe  that  these  souls  have  no  pain  to  suffer  in  purgatory,  as  is  the  case 
with  the  martyrs  and  saints  who  die  in  a  perfect  state  of  grace. 

It  is  usual  to  bring  forward  against  the  Catholic  belief  in  purgatory 


162  ON  PURGATORY. 

that  text  which  says:    "  If  the  tree  fall  to  the  south,  or  to  the  north, 
what  place  soever  it  shall  fall,  there  shall  it  be."    (Ecclesiasticus  xi.  3.) 

This  text  confirms  and  illustrates  the  truth  that  when  death  conn 
the  final  doom  of  every  one  is  fixed,  and  there  is  no  more  possibilit 
of  changing  it,  so  that  one  dying  in  a  state  of  mortal  sin  will  always 
main  in  a  state  of  mortal  sin,  and  consequently  be  rejected  for  ever  ;  ai 
one  dying  in  a  state  of  grace  and  friendship  with  God  will  for  ever  re 
main  accepted  by  God,  and  in  a  state  of  grace  and  in  friendship  with  Hii 

Hut  this  text  proves  nothing  against  the  existence  of  purgatory  ;  for 
soul,  although  in  a  state  of  grace,  and  destined  to  heaven,  may  still  have 
to  suffer  for  a  time  before  being  perfectly  fit  to  enter  upon  that  eternal 
bliss  to  enjoy  the  vision  of  God. 

Some  might  be  disposed,  notwithstanding,  to  regard  this  text  as  op- 
posed to  the  Catholic  doctrine  of  purgatory,  by  saying  that  the  two 
places  alluded  to  in  the  texts  are  heaven  and  hell.  But  this  interpretation 
Catholics  readily  admit,  for  at  death  either  heaven  or  hell  is  the  final  place 
to  which  all  men  are  allotted,  purgatory  being  only  a  passage  to  heaven. 

This  text  surely  does  not  tell  against  those  just  ones  of  the  Old  Law 
who  died  in  a  state  of  grace  and  salvation,  and  who,  though  sure  of 
heaven,  yet  had  to  wait  in  some  middle  state,  until  after  the  ascension  of 
Jesus  Christ  ;  neither,  therefore,  does  it  tell  against  purgatory. 

Christ's  redemption  is  abundant,  "plentiful,"  as  Holy  Scripture  says 
(Psalm  exxix.  7)  ;  and  Catholics  do  not  believe  that  those  Christians 
who  die  guilty  only  of  venial  sins  unrepented  of,  and  unforgiven,  are 
condemned  to  the  everlasting  pains  of  hell,  as  Protestants  must  believe, 
if  consistent  with  their  principles.  Catholics  believe  that  for  such  there  is 
still  a  way,  although  painful,  of  being  cleansed  from  these  lesser  faults 
after  this  life,  through  the  merits  of  Jesus  Christ.  And  this  is  in  purga- 
tory, where  they  can  be  purified  like  gold  in  the  fire,  and  made  fit  to  en- 
ter into  the  heavenly  Jerusalem,  wherein  "  there  shall  not  enter  any- 
thing defiled  "  (Apocalypse  [Rev.]  xxi.  27)  ;  or,  to  use  the  language  of  St. 
Paul,  "  he  himself  shall  be  saved,  yet  so  as  by  fire."     (1  Corinth,  iii.  15.*) 

Catholics  also  believe  that  the  souls  in  purgatory  continue  to  be  mem- 
bers of  the  Church  of  Christ,  and  that  they  are  relieved  by  the  sacrifice 
of  the  Mass,  by  prayer,  and  by  pious  works,  such  as  almsdeeds.  These 
and  other  helps  are  called  "  suffrages,"  which  are  applied  to  them  by  the 
faithful  here  on  earth,  with  the  intention  of  helping  them.  Indulgences 
may  also  be  applied  to  them. 

The  living  can  pray  for  each  other  efficaciously.  St.  James  the  Apos- 
tle says:  "Pray  for  one  another,  that  you  may  be  saved."  (v.  16.) 
Why,  then,  should  we  not  be  able  to  pray  also  with  efficacy  for  the  de- 

*See  note  on  this  passage  in  the  Douay  Catholic  version. 


ON  THE  INVOCA  TION  OF  THE  SAINTS. 


163 


parted,  especially  since  the  souls  in  purgatory  quitted  this  life  in  the  state 
of  grace  and  love  which,  according  to  St.  Paul,  "never  falleth  away." 
(1  Corinth,  xiii.  8.)  If  death  does  not  break  their  ties  of  love  toward  us, 
the  same  should  not  sever  our  bonds  of  love  toward  them,  nor  prevent  us 
from  doing  what  we  can  in  their  behalf.  The  Jews  retain  in  their  liturgy 
to  this  day  the  pious  practice  of  praying  for  the  departed. 

This  Catholic  belief  is  comprised  in  those  words  of  the  Apostles'  creed, 
"  I  believe  the  communion  of  saints."  The  natural  meaning  of  this  decla- 
ration being  that  we  are  in  communion  of  prayers  with  the  saints, 
whether  in  heaven,  in  purgatory,  or  on  earth.  It  has  always  been  the 
practice  of  the  Catholic  Church  to  offer  prayers  and  other  pious  works  in 
suffrage  for  the  dead,  as  is  amply  testified  by  the  Latin  fathers  ;  for  in- 
stance, Tertullian,  St.  Cyprian,  St.  Augustine,  St.  Gregory  ;  and  amongst 
the  Greek  fathers,  by  St.  Ephrem  of  Edessa,  St.  Basil,  and  St.  John 
'hrysostom. 

St.  Chrysostom  says :  "  It  was,  not  without  good  reason,  ordained  by 

the  Apostles  that  mention  should  be  made  of  the  dead  in  the  tremendous 

lysteries,  because  they  knew  well  that  these  would  receive  great  benefit 

from  it."    (On  the  Epistle  to  Philippians,  Homily  iii.)    By  the  expression 

tremendous  mysteries  "  is  meant  the  holy  sacrifice  of  the  Mass. 

St.  Augustine  says :  "  It  is  not  to  be  doubted  that  the  dead  are  aided 

>y  the  prayers  of  holy  Church  and  by  the  salutary  sacrifice,  and  by  the 

ilms  which  are  offered  for  their  spirits  ;  that  the  Lord  may  deal  with  them 

lore  mercifully  than  their  sins  have  deserved.     For  this,  which  has  been 

landed  down  by  the  fathers,  the  universal  Church  observes."  (Vol.  v., 

Sermon  172,  Enchirid?) 

The  same  pious  custom  is  proved  also  from  the  ancient  liturgies  of 
the  Greek  and  other  Eastern  churches,  both  Catholic  and  schismatic,  in 
which  the  priest  is  directed  to  pray  for  the  repose  of  the  dead  during  the 
celebration  of  the  holy  mysteries. 


Chapter  XXXL 

©n  fteoerence  to,  cmb  tt)e  Invocation  of,  tt)e  Angela  anb  ©amis. 

<^jj\  IGHTLY  to  understand  the  Catholic  doctrine  of  the  invocation  of 
^||  saints,  it  is  .necessary  that  Protestants  should  bear  in  mind  that 
(^T  tne  word  worship  has  different  significations,  according  as  it  is  ap- 
plied to  God  or  applied  to  creatures.  When  applied  to  God,  it 
means  the  highest  degree  of  honor,  due  to  God  as  God,  and  to  God  alone. 
When  applied  to  things   created,  it  means  inferior,   that  is,  less  honor, 


1 64  ON  THE  INVOCATION  OF  THE  SAIN 

justly  paid  to  them,  either  on  account  of  their  exalted  position  amoi 
creatures,  or  on  account  of  a  special  reference  they  bear  to  God. 

Catholics  believe  that  the  saints  reigning  with  Christ  are  to  be  honore 
ami  invoked,  that  they  offer  prayers  to  God  for  men,  and  that  their  relic 
are  to  be  held  in  veneration.  We  read  in  Holy  Scripture  that  angels  we 
worshipped  by  Abraham  and  Josue  (Genesis  xix.  1  ;  Josue  v.  15)  ;  thi 
the  prophets  Samuel  and  Eliseus  were  worshipped,  that  is,  treated  wit 
marks  of  honor  and  reverence.  (1  Book  of  Kings  [or  1  Samuel]  xxviii, 
14.)  And  in  the  First  Book  of  Paralipomenon  (or  1  Chroncicles)  xxix. 
20,  we  read  :  "  And  all  the  assembly  blessed  the  Lord  the  God  of  their 
fathers ;  and  they  bowed  themselves,  and  worshipped  God,  and  then  the 
king"  (David).  In  the  Protestant  version  it  reads:  "worshipped  the 
Lord  and  the  king." 

"The  continual  prayer  of  a  just  man  availeth  much"  (St.  James  v. 
16)  ;  and  we  find  St.  Paul  earnestly  asking  the  prayers  of  the  Roman 
Cnristians,  saying  :  "  I  beseech  you,  therefore,  brethren,  through  our  Lord 
Jesus  Christ,  and  by  the  charity  of  the  Holy  Ghost,  that  you  help  me  in 
your  prayers  for  me  to  God."  (Romans  xv.  30.)  All  Christians  allow 
that  it  is  right  and  useful  to  ask  the  prayers  of  holy  persons  who  are  upon 
earth ;  it  cannot  surely  be  wrong  or  useless  to  ask  the  prayers  of  the 
saints  in  heaven,  now  that  they  are  so  near  to  God,  and  in  no  danger  of 
offending  Him. 

That  the  saints  can  know  something  of  what  passes  on  earth,  and  can 
sympathize  with  us,  may  plainly  be  inferred  from  what  our  Saviour  says 
in  St.  Matthew  (xxii.  30),  that  the  saints  "shall  be  as  the  angels  of  God 
irk  heaven  :"  and  from  what  He  said  in  St.  Luke  (xv.  7,  10),  "I  say  to 
you,  there  shall  be  joy  before  the  angels  of  God  upon  one  sinner  doing 
penance."  If  angels  see  a  sinner  doing  penance,  the  saints,  who  are  like 
the  angels  of  God,  are  able  to  see  the  same. 

The  holy  prophets,  enlightened  by  God,  could  see  what  was  passing  in 
distant  places,  and  could  even  foresee  future  things.  We  have  a  striking 
instance  in  Exodus  xxxii.  7,  14.  When  Moses  was  on  the  mountain  with 
God,  out  of  sight  of  the  people  below,  God  told  him  that  the  people  had 
fallen  into  idolatry,  and  that  He  would  therefore  destroy  them.  But 
Moses  at  once  prayed  God  to  spare  them,  and  God  did  so.  If  Moses,  far 
away  and  out  of  sight,  but  with  God,  was  allowed  to  know  what  was 
passing  elsewhere,  and  to  pray  as  he  did  for  the  idolatrous  Israelites,  we 
may  naturally  suppose  that  the  saints  in  heaven  are  allowed  to  know 
something  of  what  takes  place  on  earth,  and  to  pray  for  sinners.  Surely 
the  saints  in  the  glory  of  heaven  are  not  less  enlightened  than  the  proph- 
ets ;  nor  can  it  be  said  that  they  have  lost  the  power  of  praying,  being 
nearer  to  the  throne  of  God.     If  charity  prompts  us  to  pray  one  for  an- 


VIRGIN  MARY  JUSTLY  CALLED  MOTHER  OF  GOD. 


165 


other  here  on  earth,  may  not  the  saints  pray  for  us  in  heaven,  where 
"Charity  never  falleth  away"?  (1  Corinth,  xiii.  8.)  Shall  it  not  be  per- 
mitted to  us  who  "are  fellow-citizens  with  the  saints"  (Ephesians  ii.  19), 
to  ask  their  intercession,  that  they  through  the  merits  and  mediation  of 
Jesus  Christ,  may  obtain  for  us  what  we  stand  in  need  of  ?  We  naturally 
feel  that  these  blessed  souls,  being-  bound  to  us  by  ties  of  nature  and  grace, 
must  have  a  zealous  desire  to  help  us  in  our  necessities,*  and  that  God 
will  not  withhold  from  them  this  satisfaction. 

The  power  which  the  blessed  Virgin  and  all  the  saints  enjoy  of  inter- 
ceding for  us  is  a  privilege  communicated  to  them  by  Christ  and  based 
on  His  divine  merits. 

An  objection  often  raised  against  the  invocation  of  saints  is,  that  it 
places  them  between  God  and  men,  making  them  mediators  in  the  same 
way  as  Jesus  Christ  is  the  Mediator.  This  objection  has  no  real  founda- 
tion because  Jesus  is  the  only  Mediator  of  redemption,  and  also  of  inter- 
cession by  His  own  rights  and  merits ;  whereas  the  mediation  of  the 
saints  is  not  a  mediation  of  redemption  but  only  a  mediation  of  interces- 
sion, and  this  through  the  merits  of  Jesus  Christ,  their  divine  Saviour  and 
>urs.  Hence  the  Church  ends  all  her  prayers  with  these  words,  "  Through 
fesus  Christ  our  Lord." 

In  the  sense  of  intercessor  through  Jesus  Christ,  a  saint,  or  any  one 
>ven  here  on  earth  who  prays  for  his  neighbor,  may  be  considered  and 
>e  called  a  mediator,  as  Moses  was,  who  could  say  of  himself:  "I  was 
the  mediator,  and  stood  between  the  Lord  and  you."  (Deuteronomy  v.  5.) 


Chapter  XXX1L 

:t)e  S1C06C&  birgtn  Jttara  justly  callcfc  ittotljcr  of  ©oft,   Jjonot 
anb  JDcootion  to  %  filesseb  tHrgin  Jttarj}, 

(TJ^HE  blessed  Virgin  Mary  is  rightfully  called  mother  of  God  ;  for 
fill  )  Jesus  Christ,  God  incarnate  (that  is,  God  made  man),  is  truly  her 
^-^  son,  as  St.  Luke  (i.  35)  expressly  states  :  "The  Holy  which  shall 
be  born  of  thee  shall  be  called  the  Son  of  God."  St.  Elizabeth 
calls  the  blessed  Virgin  "■  the  mother  of  my  Lord."  (St.  Luke  i.  43.)  And 
the  blessed  Virgin  called  our  Saviour  "Son."     (St.  Luke  ii.  48.) 

The  General  Council  of  Ephesus  (held  a.  d.  431)    condemned   Nes- 

*The  rich  man  in  hell  (St.  Luke  xvi.  27)  felt  sympathy  for  his  brothers  on  earth  ;  we  can  but  suppose  that 
the  saints  in  heaven  have  no  less  sympathy  for  their  relatives  and  friends. 


1 66  VIRGIN  MARY  JUSTLY  CALLED  MOTHER  OF  GOD. 

tonus  as  a  heretic  for  denying  this  title  of  "  mother  of  God  "  (in  the  Gre 
Tkiotok'os)  to  the  blessed  Virgin.  Those,  therefore,  who  refuse  to  h 
this  title  of  "  mother  of  God"  show  that  they  do  not  realize  the  imam 
tion  of  the  Son  of  God.  They  thus  virtually  deny  the  personal  divini 
of  the  Redeemer  and  the  efficacy  of  the  redemption  ;  for  in  that  case  t 
blood  which  was  shed  on  Calvary  would  not  have  been  the  blood  of 
God-man,  but  simply  the  blood  of  a  man.  It  would  be  like  falling  int 
the  heresy  of  Nestorius,  who  (contrary  to  the  Catholic  faith,  which 
teaches  that  in  Jesus  Christ  there  are  two  natures  but  only  one  divine 
person)  taught  that  in  Christ,  besides  the  two  natures  there  are  also  two 
persons,  the  divine  person  and  the  human ;  and  that  the  Eternal  Son  of 
God  did  not  become  man  in  the  sense  of  assuming  to  Himself  our  human 
nature,  but  only  in  the  sense  of  residing  in  the  humanity  as  in  a  temple, 
or  of  being  united  to  it,  not  in  one  person  but  in  some  other  mysterious 
way  only  ;  and*  consequently  that  the  blessed  Virgin  was  merely  the 
mother  of  that  supposed  human  person,  but  not  of  that  divine  person 
which  is  in  Christ. 

The  reason  why  many  Protestants  object  to  join  in  the  affection  due 
to  our  Lady,  mother  of  God,  is  because  they  do  not  properly  compre- 
hend and  realize  in  their  hearts  the  import  of  this  title,  "  mother  of  God." 
Let  us  then  see  what  this  title  means. 

It  does  not  mean  that  Mary  is  the  mother  of  the  divinity,  if  by  divin- 
ity be  understood  the  divine  nature,  for  the  divine  nature  is  "  uncreated, 
eternal,  before  all  worlds."  Nor  does  it  mean  that  Mary  is  the  mother  of 
the  second  person  of  the  blessed  Trinity,  God  the  Son,  according  to  His 
divine  nature,  which  would  be  the  same  as  being  mother  of  the  divinity, 
to  assert  which  would  be  indeed  not  only  absurd  but  blasphemous. .  Nor 
does  it  mean  that  Mary  became  the  mother  of  a  person  that  did  not  exist 
before,  as  is  the  case  naturally  with  all  ordinary  mothers,  for  the  Son  of 
God  who  became  the  son  of  Mary  is  in  Himself  co-eternal  with  the 
Father.  But  it  means  that  Mary  is  mother  of  God  the  Son,  with  regard 
to  His  human  nature,  which  He  assumed  in  time,  and  which  human  na- 
ture He  had  not  before  He  took  it  from  Mary,  for  until  then  He  possessed 
only  one  nature,  the  divine. 

After  His  incarnation  God  the  Son  possessed  two  natures,  the  divine 
and  the  human.  In  other  words,  Mary  gave  birth  to  a  perfect  and  com- 
plete human  nature  which,  from  the  very  first  instant  that  she  conceived 
it  of  the  Holy  Ghost,  God  the  Son  made  His  own,  assumed  it,  and  united 
it  to  His  Godhead,  and  thus  God  the  Eternal  Word  was  made  flesh  and 
became  man. 

Hence  the  fathers  speak  of  a  twofold  birth  or  nativity  of  the  "  Word," 
or  God   the  Son ;  the  one,  His  being  born  of  God  the  Father  from  all 


HONOR  AND  DEVOTION  TO  VIRGIN  MARY. 


167 


eternity  ("ex  Patre  natum  ante  om?tia  sczcula")  ;  and  the  other,  which  is  in 
time,  His  being  born  man  of  the  blessed  Virgin  ("ex  Maria  Virgine,  et 
homo  f actus  est  "). 

God  the  Son,  by  assuming  this  perfect  human  nature,  which  He  took 
from  the  blessed  Virgin,  was  born  in  the  flesh,  and  became  really  the  son 
of  Mary  according  to  His  human  nature.  Therefore  the  blessed  Virgin, 
the  mother  of  Jesus  Christ,  is  properly  and  justly  called  "  mother  of  God," 
that  is,  mother  of  God  the  Son  from  the  time  that  He  became  also  man 
of  the  substance  of  His  mother,  and  was  born  of  her  in  the  world.  True 
that  the  blessed  Virgin  Mary  is  simply  a  creature,  deriving  all  her  graces, 
privileges,  and  glory  from  God,  and  is  wholly  dependent  upon  Him ;  but 
it  is  no  less  true  that  God  chose  her  to  be  the  mother  of  the  Word  incar- 
nate, that  the  divine  infant  whom  she  bore  and  brought  forth  into  the 
world  is  a  divine  person,  clothed  indeed  with  human  nature,  but  in  whom 
no  human  personality  exists,  because  two  persons  could  not  so  exist  in 
the  mystery  of  the  incarnation.  If  Mary  were  not  truly  the  mother  of 
the  Eternal  Word  made  man,  neither  would  the  Eternal  Word  be  truly 
incarnate,  nor  truly  the  Son  of  man,  as  He  occasionally  called  Himself. 

The  blessed  Virgin  Mary,  therefore,  is  justly  styled  "  mother  of  God," 
because  she  is  the  mother  of  Jesus  Christ,  whose  humanity  is  assumed 
by,  and  united  to,  a  divine  person,  that  is,  God  the  Son.  No  wonder, 
then,  that  the  blessed  Virgin  Mary  should  exclaim  in  her  great  hymn  of 
praise  to  God,  known  as  the  Magnificat :  "  For  He  that  is  mighty  hath 
done  great  things  to  me;  and  holy  is  His  name."  (St.  Luke  i.  49.) 

BECAUSE  the  blessed  Virgin  Mary,  as  the  Archangel  Gabriel  de- 
clared, is  "  full  of  grace  "  (St.  Luke  i.  37),  and  because  of  her  incompara- 
ble dignity  of  being  the  chosen  mother  of  Jesus  Christ,  the  Catholic 
Church  regards  her  as  the  most  highly  favored  of  all  creatures,  as  a 
creature  highly  exalted  above  all  men  and  angels :  and  consequently 
teaches  that  she  is  to  be  honored  as  the  most  blessed  among  women,  ac- 
cording to  the  admonition  of  St.  Paul  :  '  Render,  therefore,  to  all  men 
their  dues,     .     .     .     honor  to  whom  honor."  (Romans  xiii.  7.) 

All  the  honor  given  to  the  blessed  Virgin  by  men  does  not  equal  the 
least  one  of  those  countless  acts  of  honor  given  to  her  by  her  divine  Son 
our  Lord  during  the  time  that  He  lived  with  her  and  St.  Joseph  at  Naz- 
areth ;  when,  as  we  learn  from  the  gospel,  He  "  was  subject  to  them." 
(St.  Luke  ii.  5 1 .)  We  need  not  therefore  be  afraid  of  honoring  her  whom 
the  Word  incarnate  so  greatly  honored.  We  are  encouraged  by  the 
Church  to  do  so,  and  to  frequently  recommend  ourselves  to  her  prayers. 

This  honor  and  this  recourse  to  her  intercession,  far  from  detracting 
from  the  divine  worship  due  to  God  and  to  the  mediation  of  Jesus  Christ, 
are  felt  by  Catholics  to  be  really  tokens  of  respect  to  our  blessed  Saviour 


HONOR  AND  DEVOTION  TO  VIRGIN  MARY. 


on  whose  account  chiefly  we  honor  her:  in  fact,  we  honor  her  whom 
Himself  has  so  wonderfully  honored,  and  whom  He  must  wish  all  to 
honor.     To  dishonor  Christ's  mother  would  be  to  dishonor  Christ;  U 
honor  and  to  love  her  is  to  honor  and  to  love  Christ,  since  it  is  abov( 
all  for  1  lis  sake  that  we  show  such  affection  and  reverence  to  her. 

This  is  >weetly  expressed  by  Father  Faber  in  a  hymn  to  our  blessed 
Lady,  beginning: 

"  Mother  of  mercy,*  day  by  day 

My  love  of  thee  grows  more  and  more; 
Thy  gifts  are  strewn  upon  my  way 
Like  sands  upon  the  great  sea-shore. 


M  But  scornful  men  have  coldly  said 
Thy  love  was  leading  me  from  God; 
And  yet  in  this  I  did  but  tread 
The  very  path  my  Saviour  trod. 

'  They  know  but  little  of  thy  worth 

Who  speak  these  heartless  words  to  me, 
For  what  did  Jesus  love  on  earth 
One  half  so  tenderly  as  thee  ? 


"  Jesus,  when  His  three  hours  were  run, 
Bequeathed  thee  from  the  cross  to  me; 
And  oh  !  how  can  I  love  thy  Son, 
Sweet  mother  !  if  I  love  not  thee  ?" 

It  has  been  well  said:  "  The  glories  of  the  mother  are  the  reflection  of 
the  divinity  of  her  Son,  and  every  crown  that  is  wreathed  for  Mary  is  laid 
at  Jesus'  feet." 

The  parable  in  the  gospel  of  the  poor  publican,  who,  "  standing  afar 
off,  would  not  so  much  as  lift  up  his  eyes  toward  heaven;  but  struck  his 
breast,  saying,  O  God,  be  merciful  to  me  a  sinner"  (St.  Luke  xviii.  13), 
proves  humility  to  be  the  best  disposition  to  render  our  prayers  availing; 
and  our  recourse  to  the  Virgin  Mary  is  the  effect  of  humility  and  of  a 
sense  of  our  unworthiness.  Moreover,  Catholics  see  clearly  that  in  ask- 
ing the  blessed  Virgin  to  pray  for  them,  they  thereby  affirm  that  she  is 
not  herself  the  fountain  of  grace  or  of  merit,  since  she  herself,  in  order  to 
obtain  graces  and  merits  for  us,  mustt  as  well  as  we,  have  recourse  to  God, 
her  and  our  Creator  and  Saviour;  and  that  when  she  prays,  she  prays 
only  through  the  mediation  and  merits  of  her  divine  Son. 

In  asking  the  blessed  Virgin  Mary  to  pray  to  Jesus  for  us,  we  thereby 
openly  declare  that  Jesus  Christ  is  our  only  Redeemer. 

*  Being  mother  of  the  Redeemer,  she  cannot  but  feel  compassion  toward  those  for  whom  her  Son  died. 


THE  IMMACULATE  CONCEPTION. 


169 


Otyqjfer  XXXWX. 

c  Immaculate  Conception  oi  tl)e  Bksstb  birgin  iltari). 

(^Ja^HE  prophet  Jeremias  (i.  5)  and  St.  John  the  Baptist  (St.  Luke  i.  45) 
/ill  )  were  sanctified  before  their  birth,  but  some  while  after  their  con- 
^~s  ception;  whereas  it  is  the  Catholic  belief  that  the  blessed  Virgin 
was,  by  a  special  privilege,  preserved  immaculate,  that  is,  free 
from  the  stain  of  original  sin,  from  the  first  moment  of  her  conception. 

The  immaculate  conception  of  the  blessed  Virgin  Mary,  or  her  con- 
ception without  the  stain  of  original  sin,  refers  to  her  soul,  not  to  her 
body;  for  it  is  an  admitted  principle  in  theology  that  a  human  body  is  not 
in  itself  capable  of  guilt  and  of  the  stain  of  sin,  as  sin  causes  a  moral  and 
not  a  material  stain.  The  Catholic  Church  teaches  that  in  all  other  human 
beings  descended  from  Adam,  the  soul,  when  created  and  united  by  God 
to  the  infant  body  yet  unborn  (which  union  is  called  passive  conception, 
ind  in  which  parents  have  no  part),  necessarily  contracts,  by  thus  becom- 
ing a  child  of  fallen  Adam,  the  stain  of  original  sin,  which  can  afterward 
)e  washed  away  by  having  the  merits  of  Jesus  Christ  applied  to  it;  but 
that  with  the  blessed  Virgin  Mary  it  was  otherwise,  for,  at  the  very  instant 
in  which  her  soul  was  created  and  infused  into  her  body,  she  was  preserved 
from  contracting  the  stain  of  original  sin,  by  having  sanctifying  grace 
>estowed  upon  her  in  the  very  first  moment  of  her  existence,  and  this 
through  the  foreseen  merits  of  Jesus  Christ,  her  Son,  which  were  applied 
to  her  in  the  way  of  prevention,  and,  therefore,  in  a  special  and  more  per- 
fect manner. 

The  soul  of  the  blessed  Virgin  was  of  itself  liable  to  contract  the  stain 
of  original  sin  like  any  other  child  of  Adam,  and,  therefore,  in  need  of 
redemption,  but  in  view  of  and  through  the  merits  of  Jesus  Christ,  whose 
nrgin  mother  she  was  to  be,  and  in  whose  favor  some  other  general  laws 
as  that  a  woman  cannot  be  mother  and  virgin  at  the  same  time)  were 
suspended,  she  was,  by  exception,  preserved  from  contracting  this  stain. 
Tie  Council  of  Basle  (September  21,  1429)  declared  that  the  blessed  Vir- 
gin Mary  had  never  been  subject  to  original  sin. 

Whilst  the  greatest  part  of  Protestants  are  loath  to  admit  the  exemp- 
tion of  the  blessed  Virgin  Mary  from  all  sin,  we  find  that  even  the  Koran 
of  Mahomet,  written  twelve  centuries  ago,  deriving  most  likely  the  notion 
from  ideas  spread  among  Christians  in  the  East,  declares  (chapter  3)  that 
Mary  the  mother  of  Jesus  was  always  protected  from  all  the  attacks  of 
Satan. 


170 


THE  IMMACULATE  CONCEPTION. 


All  Christians  admit  that  God  could  preserve  the  blessed  Virgin 
maculate,  and  most  persons  will  feel  that  it  would  redound  to  the  honor 
oi  Christ  that  His  mother  should  never  have  been  defiled  by  sin,  nevei 
have  been  the  slave  of  the  devil,  nor  ever,  even  for  an  instant,  have  beei 
an  object  hateful  to  God;  for  the  Christian  mind  shudders  at  the  thought 
that  the  one  who  was  to  be  the  living  temple  of  God  incarnate  shoulc 
have  been  permitted  by  God,  who  could  prevent  it,  to  be  first  the  abod< 
of  the  devil. 

That  which  some  Protestants  think  possible,  reasonable,  and  strongh 
demanded  by  the  honor  of  Christ,  Catholics  hold  as  an  article  ol 
faith. 

It  is  true  that  before  the  solemn  definition  of  this  doctrine  a  diversity 
of  opinion  was  tolerated  by  the  Church,  and  maintained  by  some  Catholk 
theologians,  who  were  not  on  that  account  accused  of  heresy;  but  this 
diversity  was  because  the  Church  had  not  yet  given  an  explicit  definitioi 
on  the  subject,  and  some  of  the  terms  employed  in  debate  in  the  divinity 
schools  of  that  time  were  not  sufficiently  precise  and  definite,  and  acleai 
distinction  between  active  and  passive  conception  was  not  made. 

The  doctrine  was  solemnly  defined  as  an  article  of  faith  by  Pope  Pius 
IX.,  speaking  ex  cathedrd  on  the  8th  of  December,  1854,  as  follows: 
11  Auctoritate  Domini  Nostri  Jesu  Christi,  beat  or  um  Apostolorum  Petri  et 
Pauli  ac  Nostri  declaramus,  pronunciamus  et  definimus,  doctrinam,  quat 
tenet,  beatissimam  Virginem  Mariam  in  primo  instanti  sues  Conceptionis 
fuisse  singulari  omnipotentis  Dei  Gratia  et  privilegio,  intuitu  meritorm 
Christi  Jesu  Sa/vatoris,  humani  generis,  ab  oni7ii  originalis  culpae  labe  prce- 
servatam  immunem,  esse  a  Deo  revelatam,  atque  idcirco  ab  omnibus  fide libus 
firmiter  constanterque  credendam. 

"  Quapropter  si  qui  secus  ac  a  Nobis  definitum  est,  quod  Deus  aver  tat, 
praesumpserint  corde  sentire,  ii  noverint,  ac  porro  sciant,  se  proprio  judicio 
condemnatos,  naufragium  circa  fidem  passos  esse,  et  ab  unitate  Ecclesice 
de/ecisse." 

This  extract  from  the  solemn  definition  may  be  translated  as  follows: 
"  By  the  authority  of  our  Lord  Jesus  Christ,  of  the  blessed  Apostles  Peter 
and  Paul,  and  by  our  own  authority,  we  declare,  pronouce,  and  define, 
that  the  doctrine  which  holds  that  the  most  blessed  Virgin  Mary,  in  the 
first  instant  of  her  conception,  by  a  special  grace  and  privilege  of  Almighty 
God,  in  view  of  the  merits  of  Jesus  Christ,  the  Saviour  of  mankind,  was 
preserved  free  from  all  stain  of  original  sin,  has  been  revealed  by  God, 
and  therefore  is  to  be  firmly  and  steadfastly  believed  by  all  the  faithful. 

"  Wherefore,  if  any  shall  presume,  which  may  God  avert,  to  think  in 
their  heart  otherwise  than  has  been  defined  by  us,  let  them  know  and,  more- 
over,understand,  that  they  are  condemned  by  their  own  judgment,  that  they 


THE  IMMACULATE  CONCEPTION. 


171 


-    have  made  shipwreck  as  regards  the  faith,  and  have  fallen  away  from  the 
unity  of  the  Church." 

That  this  doctrine  is  in  accordance  with  Holy  Scripture  and  the 
ancient  Tradition  of  the  Church,  may  be  seen  in  books*  that  treat  on 
this  subject,  as  also  in  the  apostolic  letter  of  his  holiness  Pope  Pius 
IX.,  " Ineffabilis  Deus"   (so    named   from   the   Latin   words  with  which 

I  the  said  encyclical  letter  begins),  of  the  8th  of  December,  1854,  which 
contains  the  dogmatical  definition  of  the  immaculate  conception.  In 
this  document  is  also  clearly  explained  how  this  doctrine,  far  from  de- 
tracting from  the  redemption  of  Christ,  adds  to  it  a  new  lustre,  inasmuch 
as  it  shows  Christ's  merits  to  be  so  efficacious  as  not  only  to  have  power 
to  efface  the  stain  of  original  sin  after  it  is  contracted,  but  also,  what  is 
more  wonderful  and  beneficial,  to  preserve  the  soul  from  contracting  it. 

To  treat  this  important  subject  in  a  satisfactory  manner  would  require 
an  entire  volume,  but  for  the  satisfaction  of  some  I  will  here  quote  one 
text  of  Holy  Scripture,  and  a  few  passages  from  the  ancient  fathers  in 
confirmation  of  the  Catholic  belief  in  the  immaculate  conception. 

In  the  book  of  Genesis  (iii.  15)  God  said  to  the  serpent :  "I  will  put 
enmities  between  thee  and  the  woman,  and  between  thy  seed  and  her 
seed." 

According  to  all  ancient  interpreters  this  is  a  prophecy.  The  woman 
mentioned  is  Mary  the  mother  of  Jesus  Christ,  and  the  seed  of  the  woman 
is  Jesus  Christ  himself,  the  Redeemer  of  mankind. 

Certainly  the  enmity  which  exists  between  Jesus  Christ  and  the  ser- 
pent, that  is,  the  devil,  is  a  perpetual  one,  and  excludes  sin  of  all  kinds. 

But  the  same  enmity,  it  is  here  declared  by  God,  should  exist  between 
the  woman  (th*at  is,  the  blessed  Virgin  Mary)  and  the  evil  spirit. 

Therefore  it  follows  that  the  enmity  which  exists  between  the  Virgin 
Mary  and  the  devil  must  be  a  perpetual  one,  and  also  necessarily  excludes 
all  sin,  and,  therefore,  also  original  sin,  which  of  itself  suffices  to  enslave 
a  person  to  the  devil. 

This  text  sufficiently  proves  that  the  blessed  Virgin  Mary,  through 
the  merits  of  her  Son  Jesus  Christ,  was  from  the  first  moment  of  her  exist- 
ence immaculate :  that  is,  she  was  preserved  from  contracting  the  stain 
of  original  sin  in  the  first  moment  that  her  soul  was  united  to  her  body 
and  began  to  exist  as  a  human  being,  that  is,  at  the  time  of  her  passive 
conception.  In  the  Hebrew  and  Samaritan  text  and  Alexandrian  version 
the  pronoun  is  masculine  or  neuter,  therefore  referable  either  to  seed,  or 
to  Christ,  but  this  does  not  weaken  the  argument,  for  the  proof  does  not 
depend  upon  the  pronoun  referring  rather  to  one  than  to  the  other,  but 

*See  F.  Passaglia,  S.  J.,  and  Bishop  Ullathorne,  O.  S.  B.,  on  the  Immaculate  Conception,  as  also 
Father  Patrizi,  S.  J. 


172 


THE  IMMACULATE  CONCEPTION. 


upon  the  absolute  and  perpetual  enmity  of  the  Son  and  His  mother  agairu 
the  demon,  from  which  enmity  it  follows  that  both  the  Son  and  tl 
mother  have  perfectly  and  entirely  triumphed  over  the  demon,  thoug] 

a  diverse  title  :  that  is,  the  Son  by  his  own  virtue,  the  mother  by  vim 
of  the  Son. 

The  ancient  writer  of  De  Nativitatc  Christi,  found  in  St.  Cyprian* 
works,  says  :  Because  (Mary)  being  "very  different  from  the  rest  of  niai 
kind  human  nature,  but  not  sin,  communicated  itself  to  her."     (Sec  tl 
Anglican  Bishop  Fell's  edition,  a.  d.  1700,  p.  60,  col.  2.) 

Theodordtus,  a  father  who  lived  in  the  fifth  century,  says  that  Man 
"surpassed  by  far  the  cherubim  and  seraphim  in  purity."     Had  Theodc 
retus  believed  that  Mary  was  born  in  sin,  he  would  hardly  have  used  sue 
an  expression. 

St.  Ephrem,  a  father  of  the  fourth  century,  says  that  Mary  was  "ei 
tirely  free  from  every  defilement  and  stain  of  sin."  (Oratio  ad  Beatai 
Virgifie.} 

St.  Cyril  of  Alexandria,  who  lived  in  the  beginning  of  the  5th  centun 
has  these  words  :  "  With  the  exception  of  Christ  and  His  blessed  mother 
we  are  all  born  in  sin."     (Lib.  vi.  in  Joannem  C.  15.) 

St.  Maximus,  bishop  of  Turin,  a  father  of  the  fifth  century,  says 
"  Mary  clearly  was  a  worthy  dwelling-place  for  Christ,  not  on  account 
the  beauty  of  her  person,  but   because  of  original  grace."     (Homilia 
ante  Natalem  Domini?) 

In  the  Greek  liturgy  of  St.  Chrysostom,  a  father  of  the  fourth  centun 
which  liturgy  is  still  used  by  the  United  Catholic  Greeks  and  the  schis- 
matic Greeks,  the  following  words  are  directed  to  be  chanted  by  the  choir 
during  the  canon  of  the  Mass  :  "  It  is  truly  meet  that  we  should  praise 
thee,  O  mother  of  God,  who  art  always  to  be  blessed,  and  who  art  exempt 
from  every  fault :  thou  art  the  mother  of  our  God,  to  be  venerated  in 
preference  to  the  cherubim  ;  thou  art  beyond  comparison  more  glorious 
than  the  seraphim."     (Goar  :  Euchologium,  p.  78.) 

Theodorus,  patriarch  of  Jerusalem,  said  in  the  second  Council  of  Nicaea 
that  Mary  "  is  truly  the  mother  of  God,  and  virgin  before  and  after  child- 
birth ;  and  she  was  created  in  the  condition  more  sublime  and  glorious 
than  that  of  all  natures,  whether  intellectual  or  corporeal."  (Labbe,  vol. 
viii.) 

Add  to  all  this,  that  disbelief  in  the  immaculate  conception  of  the 
blessed  Virgin  Mary  would  imply  belief  in  the  following  revolting  con- 
sequences :  that  He  who  is  holiness  itself,  and  has  an  infinite  horror  of 
sin,  took  human  nature  from  a  corrupt  human  source,  whilst  He  might 
have  taken  it  from  an  incorrupt  one  ;  that  the  infinite  purity  was  enshrined 
in  the  ark  of  the  maternity  which  had  been  sullied  by  original  sin,  whilst 


REVERENCE  TO  RELICS. 


17; 


He  might  have  avoided  it ;  that  the  divine  person  drew  the  precious  blood 
of  his  humanity  from  a  source  which  was  not  from  the  first  immaculate, 
whilst  He  might  have  preserved  it  immaculate,  and  this  without  dimin- 
ishing, but  rather  enhancing,  the  glory  of  His  redemption. 

Who  can  believe  that,  it  being  in  the  power  of  God  the  Son  to  exempt 
the  blessed  Virgin,  who  was  to  be  His  mother,  from  contracting  the  stain 
of  original  sin,  He  should  not  have  done  so  ? 

Who  can  believe  that,  it  being  in  the  power  of  God  the  Son  to  prepare 
a  spotless  holy  temple  wherein  to  dwell  incarnate  for  nine  months,  should 
have  preferred  to  have  one  which  had  been  first  profaned  by  the  stain  of 
original  sin  ? 

Who  can  imagine  that  God,  who  could  become  incarnate  by  preparing 
to  Himself  a  mother  immaculate  in  her  conception,  should  have  preferred 
a  mother  who  had  first  been  stained  by  sin  and  had  been  once  in  the  power 
and  slavery  of  Satan  ? 

.  To  admit  such  oppositions  is  shocking  to  Christian  minds.  Christian 
sense,  grounded  on  theological  reasons,  sees  at  a  glance  that  the  mother 
of  God  incarnate  must  have  always  been  immaculate  :  that  without  this 
the  enmity  of  Mary  to  sin  would  not  have  been  perpetual  and  complete. 
It  having  been  in  the  power  of  God  to  preserve  Mary  unstained  from  or- 
iginal sin,  there  is  every  reason  to  believe  that  He  should  have  done  it. 
Potuit  ergo  fecit  (God  was  able,  therefore  He  did  it).  It  is  hard,  indeed, 
to  imagine  how  the  incarnation  of  the  Son  of  God  could  have  taken  place, 
unless  the  mother  had  been  preserved  free  from  the  stain  of  original  sin, 
and  had  always  been  adorned  with  the  splendor  of  the  most  perfect  holi- 


ness. 


Cljapkr  XXXll). 


Hcuerence  to  ftelic0  anh  ott)tv  tteltgtou0  ©bjecta. 

^JHE  Catholic  Church  teaches  that  the  images  or  representations  of 
mm  \)  ^esus  Christ,  of  His  blessed  virgin  mother,  and  of  the  saints  in 
^£^  general,  are  to  be  honored  with  "due  honor;"  not,  indeed,  for 
what  they  are  in  themselves,  but  for  what  they  represent.  This 
honor  is  called  relative  honor,  because  it  relates  or  refers  to  the  person  rep- 
resented. Thus  it  would  be  simply  a  token  of  affection  toward  our  parents 
if  we  were  to  kiss  the  likeness  of  a  dear  father  or  mother.  At  the  House 
of  Lords  it  is  a  customary  mark  of  respect  to  Her  Most  Gracious  Majesty 
the  Queen  to  bow  before  her  chair  of  state,  even  though  it  be  empty. 
Again,  men  honor  Her  Majesty  by  putting  her  portrait  in  a  distinguished 


174  REVERENCE  TO  RELICS. 

place  and  by  bowing  before  it.     It  would  be  dishonoring  the  Queen  liei 
self  to  treat  her  portrait  with  any  disrespect. 

The  reverence  paid  by  Catholics  to  holy  images  does  not  offend  againj 
the  commandment  of  God.  It  is  true  that  the  latter  part  of  the  first  cor 
mandment  declares:  "Thou  shalt  not  make  to  thyself  a  graven  thingj 
but  this  is  explained  by  the  words  that  follow  :  "  Thou  shalt  not  adoi 
them  (/ion  adorabis  ea),  nor  serve  them."  (Exodus  xx.  4,  5,  and  Deut< 
onomy  v.  9.)  The  meaning,  therefore,  clearly  is  :  Thou  shalt  not  maJ 
unto  thyself  a  graven  thing  or  idol  for  the  sake  of  adoring  it  as  a  false  goc 
or  idol.  The  words,  "  bow  down,"  in  the  Protestant  version,  instead  of 
"adore,"  are  calculated  unhappily  to  mislead  unreflecting  persons.  This 
commandment  cannot  be  taken  to  condemn  the  use  of  images  intended  to 
promote  the  honor  and  worship  of  our  Lord  Jesus  Christ,  the  true  living 
God,  or  the  inferior  honor  due  to  the  holy  angels  and  the  saints,  as  this  is 
not  worship  of  strange  gods,  and,  therefore,  not  idolatry. 

It  was  thus  understood  by  the  Jews,  who  by  the  command  of  God 
placed  two  graven  images  of  the  cherubim  on  the  ark  of  the  covenant 
(3  Kings  vi.  23),  and  other  images  of  angels  in  the  Temple  of  Solomon. 
(2  Paralipomenon  [or  2  Chronicles]  iii.  10,  11.)  It  is,  in  fact,  thus  practi- 
cally understood  also  by  those  Protestants  who  have  no  scruple  in  making 
graven  images,  and  even  in  setting  them  up  in  their  places  of  worship. 

No  Christian  certainly  could  find  in  his  heart  to  treat  the  crucifix,  that 
affecting  image  and  appealing  likeness  of  our  crucified  Saviour,  as  an  idol, 
and  trample  it  under  his  foot.  Christian  feeling  would  prompt  him  to  re- 
spect it,  as  he  respects  and  reveres  the  precious  word,  the  sound,  the  very 
letters,  of  the  holy  name  of  Jesus. 

It  would  be  idolatry  to  worship  any  saint,  or  the  image  of  any  saint  as 
God,  but  it  is  not  idolatry  to  honor  the  saints  for  what  they  are,  namely, 
the  faithful  servants  of  God,  and  to  honor  pictures  of  them  for  what  these 
pictures  represent.  If  we  may  pay  respect  to  the  likeness  of  a  parent,  child, 
or  friend,  living  or  departed,  we  may  surely  honor  pictures  of  the  saints 
who  are  the  special  friends  of  God,  and  show  our  reverence  for  those  who, 
now  glorious  in  heaven,  are  "The  spirits  of  the  just  made  perfect"  (Heb. 
xii.  23),  who  are  "like  to  Him  "  (1  St.  John  iii.  2)  and  who  behold  Him 
"face  to  face."   (1  Corinth,  xiii.  12.) 

The  danger  which  some  Protestants  suppose  to  exist  that  any  one  Chris- 
tian might,  through  ignorance,  worship  the  image  for  the  reality — in  other 
words,  make  an  idol  of  it — is  very  remote  indeed  ;  for  every  Christian,  even 
the  least  educated,  knows  how  to  distinguish  an  image  from  what  it  rep- 
resents. The  very  word  "image"  or  "likeness"  itself  marks  plainly  this 
distinction.  If  any  one,  seeing  a  poor  Catholic  woman  praying  before  an 
image  or  picture  of  the  blessed  Virgin,  were  to  say  to  her  :     "The  blessed 


REVERENCE  TO  RELICS. 


175 


Virgin  is  in  heaven  and  not  there,  my  good  woman,"  she  would  look  at 
such  a  person  with  pity  and  surprise  for  thinking  it  necessary  to  remind 
her  of  that. 

Josue  and  the  ancients  did  not  break  the  commandment  of  God  when 
they  remained  a  whole  day  prostrate  before  the  ark  of  the  covenant  and 
the  likenesses  of  the  cherubim,  as  stated  in  the  book  of  Josue  (vii.  6)  in 
these  words  :  "  But  Josue  rent  his  garments,  and  fell  flat  on  the  ground 
before  the  ark  of  the  Lord  until  the  evening,  both  he  and  all  the  ancients 
of  Israel." 

In  the  Catholic  Catechism  of  Christian  Doctrine  (chapter  the  fourth), 
learned  amongst  the  first  lessons  by  every  Catholic  child  in  England,  is 
seen  the  Decalogue  or  the  Ten  Commandments  of  God,  taken  from  the 
twentieth  chapter  of  Exodus,  but  following,  as  to  the  last  two  command- 
ments, the  order  of  the  repetition  of  the  law  in  the  fifth  chapter  of  the  book 
of  Deuteronomy  (see  especially  verse  21).  The  division  of  the  command- 
ments into  ten  adopted  by  the  Catholic  Church  is  that  made  by  St.  Augus- 
tine, bishop  of  Hippo,  in  the  fifth  century,  in  his  book  of  "Questions  on 
Exodus"  (Question  17).  This  is  a  philosophical  arrangement  worthy  of 
remark  and  study,  and  naturally  suggested  by  the  different  matter  of  each 
part.  This  division  is  followed  by  the  Protestants  in  Germany,  and  in 
general,  except  by  the  English  Protestants. 

In  the  same  chapter  of  the  Catholic  Catechism  we  are  taught  the 
kind  of  respect  and  honor  we  should  pay  to  relics  and  pictures  in  answer 
to  the  following  questions  :  Question  :  "  Should  we  give  honor  to  relics, 
crucifixes,  and  holy  pictures?"  Answer.  "Yes;  we  should  give  to 
relics,  crucifixes,  and  holy  pictures  an  inferior  and  relative  honor,  as  they 
relate  to  Christ  and  his  saints,  and  are  memorials  of  them."  Question  : 
I  May  we  not  pray  to  relics  or  images  ?"  and  the  plain  answer  put  in  the 
mouth  of  the  child  is  :  "  No,  for  they  can  neither  see,  nor  hear,  nor 
help  us." 

As  to  those  who  fear  lest  it  be  idolatrous  to  pay  honor  to  relics,  I 
would  only  refer  them  to  St.  Jerome,  who,  opposing  Vigilantius  for  pre- 
tending that  the  honor  paid  by  the  faithful  to  relics  was  idolatrous, 
argued  with  him  in  this  way:  "Not  only  do  we  not  adore  the  relics  of 
the  martyrs,  but  we  do  not  even  adore  the  angels,  the  archangels,  the 
cherubim  and  seraphim.  Yet  we  honor  the  relics  of  the  martyrs  that  we 
may  adore  Him  whose  martyrs  they  are.  We  honor  the  servants,  that 
the  honor  bestowed  on  them  may  redound  to  their  Master." 

That  God  wills  we  should  bestow  honor  on  the  relics  of  his  saints, 
we  gather  from  the  marvelous  virtue  with  which  it  pleases  God  some- 
times to  honor  their  bones  and  other  relics.  Thus  in  the  Fourth  Book  of 
Kings  (2  Kings  of  the  Protestant  version)  we  read  :    "Some  that  were 


176 


ON  THE  USE  OF  THE  LATIN  LANGUAGE. 


burying  a  man,     .     .     .     cast  the  body  into  the  sepulchre  of  Elisei 
[Elisha].     And  when  it  had  touched  the  bones  of  Eliseus,  the  man  cai 
to  life,  and  stood  upon  his  feet."  (xiii.  21.) 

The  afflicted  woman  in  the  gospel  who,  full  of  faith  and  humilit; 
trusted  for  her  cure  in  the  touch  of  the  hem  of  the  garment  of  our  Loi 
(St.  Matt.  ix.  20);  and  those  who  had  confidence  in  the  "shadow"  of 
Peter  to  cure  their  sick  (Acts  v.  15);  and  those  who  confided  in  tl 
"handkerchiefs"  and  "aprons"  that  had  touched  the  body  of  St.  Pai 
and  brought  them  to  the  sick  (Acts  xix.  12) — all  these  were  not  disaj 
proved  by  our  Lord  nor  by  the  Apostles,  but  rewarded  by  God,  who,  b) 
these  humble  means,  cured  them. 

The  many  celebrated  miracles  wrought  at  the  tombs  of  the  martyi 
prove  that  the  honor  we  pay  to  them  is  agreeable  to  God.  (See  St 
Augustine,  book  xxii.,  City  of  God,  chap,  viii.) 


Chapter  XXXl). 

©n  tl)c  Use  of  tl)c  Cattn  Canguage. 

'HE  Church  is  apostolic.  She  is  the  Church  of  St.  Peter  and  of  the 
other  Apostles,  and  she  has  guarded  with  tenderness  all  the  pre- 
cious memories  they  have  left. 

When  the  Apostles  parted  from  each  other  for  their  mission 
to  announce  to  all  nations  the  gospel  of  salvation,  two  languages  chiefly 
were  spoken  and  understood  by  the  two  great  civilized  divisions  of  man- 
kind— the  Latin  language  for  the  most  part  in  the  west  and  the  Greek 
in  the  east.  They  preached  the  faith  chiefly  in  Latin  and  Greek  ;  their 
teachings  and  their  institutions  were  written  in  those  two  rich  languages, 
and  the  Church  has  preserved  these  monuments  with  a  religious  venera- 
tion. This  is  one  reason  why  her  language  is  for  the  most  part  Latin  in 
the  west,  and  Greek  in  the  east.  Yet  this  which,  in  fact,  is  a  testimony 
in  favor  of  her  antiquity,  is  made  by  some  a  theme  of  reproach  against 
her. 

Providence  had  already  disposed  all  in  advance.  Latin  and  Greek 
became  dead  languages,  and  hence  invariable,  and  wonderfully  adapted 
to  formulate  (or  express  with  precision)  the  doctrines  of  the  Church 
which  alters  not  because  she  is  divine. 

An  interesting  calculation  made  on  the  changes  that  have  been  made 
in  the  living  languages,  shows,  that  had  the  Church  adopted  the  various 
living  languages  instead  of  the  Latin,  she  would  have  been  obliged  to 


ON  THE  USE  OF  THE  LATIN  LANGUAGE. 


177 


modify  the  formula  (or  essential  words)  used  in  the  administration  of  the 
sacrament  of  baptism  a  great  many  times  ;  otherwise  these  formulas  would 
not  have  expressed  correctly  the  idea  they  should  convey.  By  this  we 
can  judge  of  the  many  changes  which  the  wording  of  the  creed,  and  de- 
crees of  the  early  councils  and  those  of  the  Popes  would  undergo,  were 
they  not  recorded  in  an  unalterable  (or  dead)  language. 

Protestants  have  perhaps  reason  in  preferring  the  use  of  spoken  mod- 
ern tongues  in  their  authorized  books  of  religion.  Living  languages,  con- 
tinually changing,  are  more  suited  to  convey  doctrines  which  are  subject 
to  frequent  alteration.  But  the  Catholic  Church  prefers  old,  unchange- 
able languages  because  she  is  herself  unchangeable. 

The  Church  speaks  Latin,  not  only  because  she  is  unchangeable,  but 
also  because  she  is  Catholic,  or  universal,  and  has  to  address  herself  to 
ill  people  in  all  times. 

During  the  first  four  centuries  of  Christianity  Latin  was  the  language 
)f  the  civilized  world,  and  although  then  a  living  language,  it  had  that 
:haracter  of  universality  which  the  Church  requires.  When  in  course  of 
time  the  world  was  divided  into  many  nationalities,  the  Church  still  pre- 
served her  beautiful  primitive  language,  and  thus  remained  unchanged  in 
ler  speech  as  in  her  essence. 

Thus  the  Church  speaks  Latin  because  she  is  apostolic,  unchanging,  and 
Catholic. 

St.  Paul,  it  is  true,  in  his  First  Epistle  to  the  Corinthians  (chap,  xiv.), 
lirected  the  Christians  to  use  in  their  assemblies  a  language  understood 
>y  all  the  faithful  present ;  but  many  Protestants  draw  from  this  an  ob- 
jection which  does  not  apply  to  the  present  question. 

The  Apostle  confines  himself  to  the  preaching,  exhorting,  and  instruct- 
ing the  assembled  faithful,  all  which,  he  says,  must  be  done  in  the  ver- 
lacular  or  common  language  of  the  people.  The  word  "prophecy" 
includes  instructions — speaking  on  things  divine.  The  Catholic  Church 
follows  this  apostolic  command  to  the  letter.  Her  bishops,  priests,  mis- 
sionaries, and  catechists  always  employ  in  their  teaching  a  language 
understood  by  all.  They  speak,  when  needed,  in  the  most  obscure  and 
most  barbarous  dialects,  in  order  that  the  Word  of  God  preached  may 
reach  the  understanding  of  all. 

The  Catholic  Church  speaks  not  only  the  particular  distinctive  lan- 
guage of  each  land  and  tribe  when  instructing  the  people,  but  has  also  a 
special  Catholic  language,  that  her  pastors,  belonging  to  every  nation, 
may  readily  communicate  with  each  other,  that  they  may  minister  to- 
gether at  the  altar,  and  that  her  laity,  of  whatever  tongue,  may  not,  when 
in  a  foreign  land,  feel  strange  in  the  house  of  God,  but  feel  at  home  in 
any  Catholic  place  of  worship,  in  any  part  of  the  world. 


i  7  8  THINGS  THA  T  CA  THOLICS  DO  NO  T  BELIE  VE. 

In  this  way  the  Church  unites  in  one  universal  tongue  to  implore 
mercy  and  sing  the  praises  of  God.  This  beautiful  and  sublime  harmonj 
of  nations  in  one  faith,  with  one  voice,  in  the  one  fold  of  the  one  Sin  p 
herd,  is  worthy  of  the  Church  of  Christ,  and  of  the  unity  which  is  her 
grand  characteristic. 

The  Mass  is  a  sacrifice  offered  directly  to  God,  and  it  is  not  necessary 
for  the  people  to  follow  in  the  Latin  the  words  of  the  priest.  When  the 
Catholic  priest  stands  at  the  altar,  though  there  may  be  persons  pr- 
from  every  clime,  so  soon  as  he  pronounces  aloud  any  part  of  the  service. 
all  understand,  and  take  an  intelligent  part  in  his  ministration ;  a  fact 
which  reminds  one  of  the  preaching  of  the  Apostles  on  the  Day  of  Pente- 
cost, when  all  from  every  nation  heard  St.  Peter,  each  in  his  own  tongue. 
(Acts  ii.  6.) 

The  Church  speaks  Latin,  therefore,  not  only  because  she  is  apostolic, 
unchangeable,  and  Catholic,  but  also  because  she  is  one. 

Change  of  language  in  the  liturgy  would  seem  to  break  the  link  with 
the  past,  and  raise  some  suspicion  of  innovation  in  what  is  expressed  in 
the  liturgy ;  while  the  having  retained  the  same  ancient  language  indi- 
cates that  the  Church  which  continues  to  use  it  is  the  very  same  as  of  old, 
and  that  she  has  not  changed  in  any  essential  matter,  having  been  so 
careful  as  not  to  change  even  her  language,  which,  compared  with  doc- 
trine, is  of  much  less  importance. 

It  is  fairly  presumed  that  the  Church  which  possesses  the  language  of 
antiquity  has  antiquity  on  her  side;  that,  being  the  inheritor  of  the  lan- 
guage, she  is  also  the  inheritor  of  the  ancient  faith.  The  fact  of  her  stiU 
using  the  Latin  language  makes  us  feel  the  more  sure  that  the  Catholic 
Church  is  the  one  old,  unchangeable  Church  of  God. 


Chapter  XXXfol* 

0ome  <£l)mg0  tljat  CatfjoltCB  bo  not  Belteue. 

(^(^/^E  have  already  passed  in  review  what  seem  to  be  the  principal 

II  iH      Pomts  °f  Catholic  belief,  and  now,  in  order  to  meet  the  most 

\£J\cJS'    common  of  the  misapprehensions  and  misrepresentations  on 

these  matters,  we  will  here  state,  though  it  may  be  in  part  a 

repetition,  some  things  that  Catholics  do  not  believe. 

i st.  They  do  not  believe  that  there  is  any  other  Mediator  of  redemp- 
tion than  our  Saviour  Jesus  Christ,  "  For  there  is  no  other  name  under 
heaven  given  to  men,  whereby  we  must  be  saved"  than  that  of  Jesus 


THINGS  THA  T  CA  THOLICS  DO  NOT  BELIE VE.  1 79 

(Acts  of  the  Apostles  iv.  12);  and  when  they  call  the  blessed  Virgin  or 
any  other  saint  a  mediator,  it  is  not  in  the  sense  of  Mediator  of  redemp- 
tion, attributed  to  our  Saviour,  but  in  the  sense  of  intercessor  or  pleader, 
in  which  sense  any  Christian  may  be  called  a  mediator,  whenever  he  in- 
tercedes or  mediates  between  God  and  his  fellow-man,  as  Abraham  and 
Moses  and  St.  Paul  did,  and  thus  prays  for  his  neighbor.  God  himself 
commanded  Eliphaz  and  his  friends  to  apply  to  the  patriarch  Job  that  he 
[should  pray  for  them,  and  God  promised  to  accept  his  prayers.  "  Go  to 
my  servant  Job,  and  offer  for  yourselves  a  holocaust ;  and  my  servant  Job 
shall  pray  for  you ;  his  face  I  will  accept,  that  folly  be  not  imputed  to 
you."  (Job  xlii.  8.)  In  this  sense  Moses  could  also  say,  "I  was  the  me- 
diator, and  stood  between  the  Lord  and  you."     (Deuteronomy  v.  5.) 

2d.  They  do  not  believe  that  the  blessed  Virgin  is  in  any  way  equal 
or  even  comparable  to  God,  for  she,  being  a  creature,  although  the  most 
highly  favored,  is  infinitely  less  than  God.  Nor  do  they  claim  for  her 
any  power  beyond  that  which  she  derives  from  Him  ;  for  she  is  entirely 
dependent  on  God  for  her  existence,  her  privileges,  her  grace,  and  her 
glory. 

The  strong,  loving  expressions  used  oftentimes  by  Catholics,  which 
jseem  to  attribute  to  the  blessed  Virgin  more  than  is  here  stated,  are  to  be 
understood  in  the  limited  sense  meant  by  Catholics  themselves,  as  here 
explained  ;  that  is,  in  a  way  consistent  with  the  Catholic  teaching  and 
spirit,  and  not  in  the  unlimited,  un-Catholic  sense  which  persons  not  un- 
derstanding that  teaching  may  be  led  to  apply  to  them.  These  tender 
expressions,  I  say,  ought  not  to  be  judged  of  by  cold  or  hostile  criticism, 
[for  they  spring  from  fervent,  heartfelt  devotion  and  unmeasured  love. 

If  it  were  permitted  to  take  offense  at  expressions  which  are  only  true 

tin  a  limited  sense,  surely  from  those  words  of   Scripture  :    "I  have  said, 

You  are  gods"  (Psalm  lxxxi.  6),  one  might  argue  that  Holy  Scripture 

holds  certain  men  to  be  really  gods.     From  those  words  of  the  Gospel : 

"  If  any  man  come  to  me,  and  hate  not  his  father,  and  mother,  and  wife, 

and  children,  and  brethren,  and  sisters he  cannot  be  my 

disciple  "  (St.  Luke  xiv.  26),  one  might  pretend  that  Christ  encourages 
;  the  hating  of  parents  and  other  relatives.  That  direction  of  our  Lord, 
"If  thy  right  hand  scandalize  thee,  cut  it  off"  (St.  Matt.  v.  30),  might  be 
taken  to  justify  self-mutilation.  And  from  the  words  :  "  How  knowest 
thou,  O  man,  whether  thou  shalt  save  thy  wife  ?"  (1  Corinth,  vii.  16)  some 
might  argue  that  according  to  Scripture  a  man  can  be  the  saviour  of  his 
wife. 

If,  therefore,  even  in  the  interpretation  of  Holy  Scripture,  it  would  be 
a  wrong  principle  to  take  in  the  full  extent  expressions  that  were  meant 
to  be  understood  in  a  qualified  sense  only  ;    so  still  more  unjust  it  would 


i8o  THINGS  THAT  CATHOLICS  DO  NOT  BELIEVE. 

be  to  apply  this  wrong  principle  to  expressions  found  in  books  of  de> 
tion  or  in  religious  poetical  compositions,  in  which  a  certain  latitude 
the  expansion  of  a  warm  heart  is  allowed. 

It  is  a  common  practice  among  men  to  use  expressions  which  are  ti 
only  in  a  secondary  and  limited  sense.  For  instance,  a  great  poet  oj 
artist  is  spoken  of  as  "'divine;"  mothers  often  call  their  children  their 
little" angels,"  "  kings," and  " queens,"  and  are  said  to  " adore  " or  " idolize  " 
them,  and  no  one  thinks  of  blaming  such  tender  exaggerated  expressions 
of  heartfelt  love.  In  like  manner  the  title  of  "  Worshipful  "  is  given  to 
every  guild  or  ancient  company  of  the  city  of  London,  to  mayors  and 
magistrates,  and  justices  of  the  peace.  Thus  again,  in  the  marriage  ser- 
vice in  the  Book  of  Common  Prayer  of  the  Established  Church  of  Eng- 
land, the  bridegroom  has  to  say  to  the  bride :  "  With  my  body  /  thee 
worship? 

No  one  should  take  offence  at  these  expressions  ;  indeed,  it  would 
seem  captious  to  do  so ;  more  especially  when  the  speaker  declares  his 
meaning. 

3d.  Catholics  do  not  believe  that  there  is  any  authority  upon  earth  or 
in  heaven  that  can  give  leave  to  commit  any  sin,  even  the  least ;  or  that 
a  sin  can  be  forgiven  for  money  ;  or  that  a  priest  can  give  valid  absolu- 
tion to  a  sinner  who  does  not  repent  and  truly  purpose  to  forsake  sin  and 
amend  his  life. 

4th.  They  do  not  believe  that  a  man  can  by  his  own  good  works,  in- 
dependently of  the  merits  and  passion  of  Jesus  Christ  and  of  His  grace, 
obtain  salvation,  or  make  any  satisfaction  for  the  guilt  of  his  sins,  or  ac- 
quire any  merit. 

5th.  They  do  not  believe  that  it  is  allowable  to  break  a  lawful  oath,  or 
tell  a  lie,  or  to  do  any  other  wicked  thing  whatever  for  the  sake  of  pro- 
moting the  supposed  interest  of  the  Church,  or  for  any  good,  however 
great,  likely  to  arise  from  it.  The  false-  and  hateful  principle,  that  the  end 
justifies  the  means,  or  that  we  may  do  evil  that  good  may  come,  is  utterly 
condemned  by  the  Catholic  Church. 

6th.  They  do  not  believe  that  it  is  in  the  power  of  the  Church  to  add 
to  the  truths  contained  in  the  "  deposit  of  faith,"  that  is,  to  frame  or  en- 
force any  doctrine  which  has  not  for  its  source  the  written  or  unwritten 
Word  of  God,  or  authority  from  the  same.  Nor  do  they  believe,  when 
the  Church  makes  a  definition  in  matters  of  faith,  that  this  definition  or 
article  of  faith  is  a  new  doctrine,  but  only  a  solemn  declaration  and  a 
clearer  statement  of  what  was  believed,  at  least  implicitly  (that  is,  in  an 
implied  way,  or  inferentially),  in  the  time  of  the  Apostles,  though  some 
private  persons  might  have  doubted  of  it. 

7th.  Catholics  do  not  believe  that  Protestants  who  are  baptized,  who 


THINGS  THAT  CATHOLICS  DO  NOT  BELIEVE. 


181 


lead  a  good  life,  love  God  and  their  neighbor,  and  are  blamelessly  igno- 
rant of  the  just  claims  of  the  Catholic  religion  to  be  the  only  one  true  re- 
ligion (which  is  called  "  being  in  good  faith  "),  are  excluded  from  heaven, 
provided  they  believe  that  there  is  one  God  in  three  divine  persons  ;*  that 
God  will  duly  reward  the  good  and  punish  the  wicked  ;  that  Jesus  Christ 
is  the  Son  of  God  made  man  ;  who  redeemed  us,  and  in  whom  we  must 
trust  for  our  salvation  ;  and  provided  they  thoroughly  repent  of  having 
ver,  by  their  sins,  offended  God. 

Catholics  hold  that  Protestants  who  have  these  dispositions,  and,  more- 
over, have  no  suspicion  of  their  religion  being  false,  or  have  not  means 
o  discover,  or  fail  in  their  honest  endeavors  to  discover,  the  true  religion, 
md  who  are  so  disposed  in  their  heart  that  they  would  at  any  cost  em- 
)race  the  Roman  Catholic  religion  if  they  knew  it  to  be  the  true  one,  are 
Catholics  in  spirit  and  in  some  sense  within  the  Catholic  Church,  without 
hemselves  knowing  it.  She  holds  that  these  Christians  belong  to,  and 
ire  united  to,  the  "  soul,"  as  it  is  called,  of  the  Catholic  Church,  although 
hey  are  not  united  to  the  visible  "  body "  of  the  Church  by  external 
communion  with  her,  and  by  the  outward  profession  of  her  faith. 

Very  different  is  the  case  of  a  person  who,  having  the  opportunity, 
eglects  to  learn  from  genuine,  trustworthy  sources  what  the  Catholic  re- 
gion is  and  really  teaches,  fearing  that,  were  he  to  become  convinced 
f  the  truth  of  the  Catholic  faith,  he  would  be  compelled  by  his  conscience 
o  forsake  his  own  religion  and  bear  the  worldly  inconveniences  attached 
o  this  step.  This  very  fear  shows  a  want  of  good  faith,  and  that  he  is  not 
that  insurmountable  ignorance  which  could  excuse  him  in  the  sight  of 
od,  but  that  he  is  one  of  those  of  whom  it  is  said  in  Psalm   xxxv.  4, 
j  He  would  not  understand  that  he  might  do  well." 

Fairness,  no  less  than  common  sense,  teaches  that  a  man  should  study 

nd  examine  the  teaching  of  the  Catholic  Church  at  Catholic  sources  be- 

ore  condemning  her.     Surely  no  man  ought  to  reject  Catholic  doctrines 

f  he  has  not  made  himself  well  acquainted  with  them.     Nor  is  it  fair  to 

orm  a  judgment  on  misrepresentations  made  by  ill-informed,  interested, 

r  prejudiced  persons  ;    but  he  should  rather,  by  the  study  of  authorized 

atholic  works,  judge  of  the  truth  with  that  calm  and  unprejudiced  mind 

hich  the  all-important  subject  of  religion  deserves.    Thus  having  heard 

oth  sides  you  will  be  in  a  state  to  pass  a  judgment  and  not  in  danger  of 

eing  guided  by  prejudice. 

Our  Saviour  gave  no  hope  of  salvation  to  the  Samaritan  woman  unless 
he  entered  the  one  true  Church  of  that  time,  saying  to  her,  destitute  of 


*  A  believer  in  one  God  who,  without  any  fault  on  his  part,  does  not  know  and  believe  that  in  God 
there  are  three  divine  persons,  is,  notwithstanding,  in  a  state  of  salvation,  according  to  the  opinion  of  most 
Catholic  theologians. 


i82  CONCLUSION. 

a  sure  guide:  "  You  adore   that  which   you   know   not;  we  adore  th; 
which  we  know;  for  salvation  is  of  the  Jews."  (St.  John  iv.  22.)    So  lil 
wise  there  is  no  salvation  for  any  one  who,  having  by  God's  grace  coi 
to  the  knowledge  of  the  truth,  obstinately  refuses  to  join  the  true  Chun 
of  God. 

There  was  no  safety  out  of  the  ark  of  Noe  during  the  deluge,  and 
one  can  be  saved  who  is  in  no  sense  within  the  true  Church,  prefigurec 
by  that  ark.     According  to  St.  Cyprian:  "No  one  can  have  God  for  his 
Father  who  has  not  the  Church  for  his  mother.     If  any  one  could  escape 
the  deluge  out  of  the  ark  of  Noe,  he  who  is  out  of  the  Church  may  also 
escape."     (Book  on  the  Unity  of  the  Church.) 

It  is  hard  to  understand  how  a  Protestant  can  daily  say  in  the  Apos- 
tles' creed,  as  many  happily  do  still  say  :  "I  believe  in  the  holy  Catholic 
Church,"  without  at  least  a  thought  arising  in  his  mind,  that  perhaps,  after 
all,  the  Church  which  alone  is  truly  Catholic  or  universal,  both  in  name 
and  in  fact,  has  more  claim  on  his  love  and  obedience  than  his  own  de- 
nomination, which  really  is  not  Catholic. 


Copter  XXXtm.  1 

Conclusion. 

(3^  VV  AY  the  blessing  of  God  accompany  the  reading  of  this  short 

%  "I  exposition  of  Catholic  doctrine  and  practice  ! 

(\sJJVv  May  honest-hearted  Protestants,  by  the  study  of  these  few- 

pages  of  plain  and  candid  explanation,  be  helped  to  form  a 
more  correct  idea  of  the  real  teaching  of  the  Catholic  Church,  and  be  bet- 
ter disposed  to  listen  to  her  claim  upon  their  love  and  obedience. 

"The  charity  of  Christ  presseth  us"  (2  Corinth,  v.  14)  to  entreat  such 
earnest-minded  persons  to  pray  heartily  to  God  for  supernatural  faith,  for 
light  to  lead  them  on  to  the  truth,  and  for  strength  to  tear  themselves 
away  from  all  dangerous  hindrances  and  from  all  attachments  to  any 
known  sin. 

If  these  earnest  souls  persevere  in  prayer  and  in  avoiding  sin  and  the 
occasion  of  sin,  they  shall  find  the  truth — and  the  truth  shall  make  them 
free  indeed:  "  For  every  one  that  asketh  receiveth;  and  he  that  seeketh 
findeth;  and  to  him  that  knocketh  it  shall  be  opened."  (St.  Matt.  vii.  8  ; 
St.  Luke  xi.  10.)  Jesus  said:  "  Blessed  are  the  clean  of  heart:  for  they 
shall  see  God."  (St.  Matt.  v.  8.)  He  also  said:  "  Other  sheep  I  have, 
that  are  not  of  this  fold;  them  also  I  must  bring,  and  they  shall  hear  my 


CONCLUSION— A  PRAYER. 


183 


voice,  and  there  shall  be  one  fold  and  one  shepherd."  (St.  John  x.  16.) 
If,  then,  they  are  constant  in  prayer,  they  shall  be  guided  into  the  one 
fold  of  the  Good  Shepherd,  Jesus  Christ,  our  blessed  Lord  and  Saviour, 
to  whom,  with  God  the  Father,  and  God  the  Holy  Spirit,  be  all  honor 
and  glory,  for  ever  and  ever.     Amen. 


A  PRAYER* 

?or  light  to  find  the  true  Church  of  Christ,  and  for  grace  to  submit  humbly 
and  heartily  to  her  guidance  when  found. 

O  God  the  Father,  my  Creator;  O  God  the  Son,  my  Redeemer;  O  God 
the  Holy  Ghost,  my  Sanctifier;  Holy  Trinity,  One  God,  have  mercy 
lpon  me ! 

O  Jesus,  the  Way,  the  Truth,  and  the  Life,  who  didst  appoint  thine 
Apostles  to  act  in  thy  stead,  with  power  to  teach  all  revealed  truth,  and 
to  dispense  thy  sacraments,  give  me  light  to  know  thy  one  true  Church 
visible  here  on  earth. 

Help  me,  dear  Saviour,  to  submit  myself  humbly  to  her  guidance,  and 
let  me  not  be  tossed  to  and  fro  by  every  wind  of  doctrine. 

Thou  who  didst  heal  the  sick,  heal  me.  Thou  who  didst  give  sight 
to  the  blind,  grant  that  I  may  see.  Let  me  find  in  thy  Church  pardon 
ind  salvation,  through  the  merits  of  thy  most  precious  blood. 

Help  me,  a  poor  sinner,  to  follow  after  thee,  and  to  press  forward  to 
the  full  enjoyment  of  thee  forever  in  heaven.    Amen. 


Ejaculations  or  little  prayers ;  recommended  to  be  repeated  very  often,  humbly 

and fervently. 

Jesus,  meek  and  humble  of  heart,  make  my  heart  like  to  thy  heart. 
Dear  Jesus,  lead  me  into  thy  one  fold,  O  God  of  my  salvation. 
O  God  the  Holy  Spirit,  give  me  light  to  know,  and  courage  to  profess, 
the  true  religion. 

Jesus,  our  God:  Have  mercy  on  us. 


Maxim. 
No  security  is  too  great  where  Eternity  is  at  stake. 


*  It  is  strongly  recommended  to  pray  and  to  pray  much,  as  conversion  is  a  matter  depending  on  God's 
light  and  grace.  How  many  are  thoroughly  convinced  of  the  truth  of  the  Roman  Catholic  religion,  and  yet 
have  not  the  courage  to  embrace  it,  because  they  do  not  pray,  or  do  not  pray  properly  and  enough.  See 
observations  of  Cardinal  Newman  on  Faith,  in  Part  II.  of  this  book,  No.  12. 


NO  CROSS,  NO  CROWN. 


PART  II. 

PRACTICAL  DIRECTIONS  TO  A  PROTESTANT  BEFORE 

AND  AFTER  BEING  RECEIVED  INTO  THE 

CATHOLIC  CHURCH. 


'0,  1  —  Answers  to  some  SDifftcnlties,  cm&  to  some  Qtlnestions 
ttjat  a  Person  earnestly  seeking  tl)e  trite  Religion  migl)t 
mist)  to  ask. 

Question. — May  we  not  consider  that  all  Christian  denominations  are 
ood  for  salvation,  provided  a  man  lives  up  to  the  principles  of  the  relig- 
ion he  professes  ? 

Answer. — No  ;  for  though,  under  certain  conditions,  as  explained  at 
Chapter  XXXVI. ,  No.  7,  some  may  be  saved,  who,  without  any  fault  of  their 
wn,  are  not  outwardly,  that  is,  visibly,  united  to  the  body  of  the  Church, 
et  it  is  a  great  mistake  to  say  that  all  Christian  religions  or  denomina- 
tions are  good,  and  leading  to  salvation. 

The  Church  of  Jesus  Christ,  as  is  explained  in  Chapter  XX.,  can  be 
but  one,  and  Jesus  Christ  has  threatened  condemnation  to  any  one  who 
refuses  to  hear  this  one  appointed  divine  teacher.     (St.  Mark  xvi.  16.) 

We  are  as  much  bound  to  submit  our  intellect  to  God  as  we  are  bound 
to  submit  to  Him  our  will.  But  to  give  credit  to  opinions  taught  by  per- 
sons not  sent  by  God,  or  by  interpreters  not  authorized  by  Him,  is  not 
submitting  our  intellect  to  God. 

Again,  as  the  law  of  God  in  morals  excludes  vice,  so  in  intellectual 
matters  it  excludes  error  in  faith  ("  dissensions,  sects  "),  and  forbids  it 
under  pain  of  exclusion  from  heaven.     (See  Galatians  v.  20,  21.) 


i86  PART  II.— NO.  i. 

God,  who  is  essential  truth,  can  only  command  true  faith,  that  is,  be 
lieving  what  is  true;  therefore  every  one  is  bound  to  look  for  the  true 
faith. 

To  suppose  that  God  is  indifferent  as  to  whether  we  have  the  truth  01 
the  contradiction  of  it,  which  is  error,  whether  we  commit  ourselves  t< 
the  guide  appointed  by  Him,  or  rebel  against  that  guide,  and  commit 
ourselves  to  unauthorized  teachers,  would  be  to  bring  to  naught  the  ol 
ject  of  revelation,  to  nullify  the  office  of  the  Church,  to  contradict  the 
declaration  of  Christ,  and,  if  done  wilfully,  to  offer  an  insult  against  the 
God  of  holiness,  charity,  and  truth.  • 

Question. — I  can  scarcely  suppose  that  God  requires  of  me  to  give  uj 
the  religion  of  my  fathers,  in  which  I  was  born  and  brought  up,  for  an- 
other religion,  in  which  it  may  be  difficult  for  me  to  feel  at  home.  Does 
God  require  of  me  such  a  sacrifice  as  the  ruin  of  my  prospects,  the  loss 
property,  the  opposition  of  parents  and  friends,  who  will,  in  all  likelihood, 
resent  such  a  step  and  forsake  me,  leaving  me  an  outcast  of  society,  anc 
an  object  of  pity  and  suspicion  ? 

A?iswer. — This  must  naturally  be  a  painful  thought,  but  instead  of  re 
garding  this  step  as  abandoning  the  religion  of  your  fathers,  you  shoulc 
consider  it,  as  it  really  is,  a  coming  back  to  the  old  religion  and  faith  of 
your  forefathers,  of  which  faith  you  and  your  parents  have  unconsciously 
been  deprived  ;  for  it  is  a  well-known  historical  fact  that  down  to  the 
time  of  the  so-called  Reformation  in  the  sixteenth  century,  almost  with- 
out exception  all  Christian  people  in  England  were  Catholics,  and  that 
the  people  in  England  have  been  forced  into  Protestantism  by  the  bai 
ishment  of  all  Catholic  bishops  and  priests,  and  by  stringent  penal  laws 
against  anyone  who  was  absent  from  Protestant  service,  or  who  attendee 
Catholic  worship. 

If  Protestantism  had  been  introduced  in  a  fair  way  (as  by  persuasion), 
Protestants  would  have  built  churches  for  themselves,  leaving  the  Cath- 
olic churches  in  possession  of  their  rightful  owners.  The  simple  fact  that 
all  Catholic  cathedrals,  churches,  colleges,  and  other  Catholic  public  edi- 
fices in  England  have  been  taken  away  from  Catholics  by  Protestants, 
and  not  one  of  them  left  in  their  hands,  is  a  sign  that  Protestantism  was 
introduced  into  that  country  in  a  violent  way.* 

Were  the  hardships  entailed  on  a  Protestant  for  embracing  the  true 
religion  even  greater  in  number  and  more  severe  than  they  really  are, 
they  ought  not  to  be  considered  great  when  compared  with  the  gain  : 
and  one  ought  to  be  ready  to  undergo  them  with  a  generous  heart,  out 
of  a  sense  of  duty  to  God,  and  in  view  of  one's  eternal  interest. 

The  sacrifice  of  any  temporal  advantage  is  never  too  great  to  secure 

*See  Part  III.,  No.  10,  of  this  book. 


ANSWERS  TO  SOME  DIFFICULTIES. 


187 


everlasting  salvation.  No  earthly  advantage,  which  is  but  for  a  time, 
can  make  up  for  the  loss  of  heaven.  Our  Lord  expressed  this  truth  in 
those  searching  and  solemn  words  :  "What  doth  it  profit  a  man  if  he  gain 
the  whole  world,  and  suffer  the  loss  of  his  own  soul  ?"     (St.  Matt.  xvi.  26.) 

The  example  of  so  many  millions  of  martyrs  who  died  for  the  faith 
ought  to  stir  up  our  courage  and  devotion. 

Our  Lord  says :  "  He  that  loveth  father  or  mother  more  than  me,  is 
not  worthy  of  me  ;  and  he  that  loveth  son  or  daughter  more  than  me,  is 
not  worthy  of  me.  And  he  that  taketh  not  up  his  cross,  and  followeth  me, 
is  not  worthy  of  me."  (St.  Matt.  x.  37,  38.)  "So  likewise  everyone  of 
you  that  doth  not  renounce  all  that  he  possesseth,  cannot  be  my  disciple." 
(St.  Luke  xiv.  33.)  "  For  he  who  shall  be  ashamed  of  me  and  of  my 
words,  of  him  the  Son  of  man  shall  be  ashamed  when  he  shall  come  in  his 
majesty,  and  that  of  his  Father,  and  of  the  holy  angels."  (St.  Luke  ix. 
26.)  "  Do  not  think  that  I  came  to  send  peace  upon  earth;  I  came  not 
to  send  peace,  but  the  sword."     (St.  Matt.  x.  34.) 

From  all  this  it  is  plain  that  our  Lord  Jesus  Christ  expects  some  sacri- 
fice from  us.  We  ought,  therefore,  not  to  be  backward  in  making  them 
for  the  love  of  Him  who  sacrificed  Himself  unsparingly  for  the  love  of 
us.  We  ought  to  be  glad  to  have  an  opportunity  of  doing  so  :  and  our 
Lord  will  not  be  sparing  in  His  rewards.     (See  St.  Matt.  xix.  29.) 

Some  are  naturally  much  affected  by  the  thought  of  having  to  leave  the 
religion  in  which  they  were  born  and  educated,  and  in  which  theypassed 
so  great  a  part  of  their  life.  But  surely  this  is  to  allow  oneself  to  be  guided 
by  feeling  rather  than  by  duty,  conscience,  and  reason.  If  this  were  a 
good  motive,  all  those  who  have  the  misfortune  of  being  brought  up  in 
heresy  would  be  justified  in  remaining  in  it.  To  have  been  born  and 
bred  in  a  certain  religion  is  not  a  sound  reason  for  retaining  it,  when  you 
come  to  see  clearly  that  it  is  not  true.  You  will  be  answerable  to  God 
for  obstinately  continuing  to  profess  a  religion  which,  by  God's  grace, 
you  have  seen  to  be  false,  and  for  obstinately  refusing  to  embrace  that 
religion  which,  by  God's  grace,  you  feel  convinced  is  the  true  religion 
founded  by  Jesus  Christ. 

The  thought  of  changing  your  long-cherished  religious  profession  dis- 
turbs and  alarms  you.  You  should  observe,  however,  that  though,  on 
the  one  hand,  you  are  required  to  give  up  all  that  is  false  in  the  religious 
belief  you  have  professed  until  now,  you  will  happily  retain  everything 
good  and  true  that  you  possessed  as  a  Protestant,  to  which  you  have 
only  to  add  those  necessary  points  of  belief  in  which  you  are  deficient. 
Whatever  truth  and  whatever  good  there  is  in  the  religious  belief  you 
have  hitherto  professed  you  will  find,  in  all  their  genuine  simplicity  and 
fulness,  in  the  Catholic  Church.     Instead  of  having  less  affection  for 


1 88  PART  II— NO.  i. 

your  parents  and  friends,  your  love  for  them  will  be  deepened,  your  svi 
pathy  ennobled  and  enlarged,  your  love  for  Jesus  Christ  intensified,  anc 
your  respect  for  the  Word  of  God  more  consistent  and  more  true. 

If  what  keeps  you  back  were  fear  of  not  being  able  to  surmount  cci 
tain  difficulties,  you  should  consider  that  as  it  is  a  strict  duty  on  your 
part  to  embrace  the  true  religion,  God  will  not  fail  to'  give  you  the  neces- 
sary strength  to  that  end.  To  doubt  this  and  to  distrust  God's  assistance 
would  be  more  unreasonable,  more  offensive  to  God  and  more  fatal  to 
yourself  than  the  distrust  shown  by  the  Israelites  in  the  desert  of  being 
able  to  overcome  the  obstacles  which  opposed  their  taking  possession  of 
the  promised  land.     (See  book  of  Numbers,  chapters  xiii.  and  xiv.) 

Question. — If  a  person  believes  all  that  the  Catholic  Church  teaches, 
and  frequents  Catholic  services  and  fulfills  other  Catholic  duties,  is  he 
not  then  a  Catholic,  without  any  need  of  a  formal  reception  by  a  Catho- 
lic priest  ? 

Answer. — No  adult  baptized  Protestant  is  considered  to  be  a  convert 
to  the  Catholic  Church  until  he  is  received  into  the  Church  according  to 
the  prescribed  rite.  No  other  way  of  admitting  any  non-Catholic  Chris- 
tian as  a  member  of  the  Catholic  Church  was  ever  known  but  that  of  ab- 
solving him  with  an  external  rite  from  ecclesiastical  censures  (that  is, 
certain  spiritual  disadvantages  and  penalties)  resting  on  him,  and  of  ad- 
mitting him  into  the  Church.  This  rite  is  performed  only  by  a  Catholic 
priest  in  the  name  of  the  Church.* 

A  foreigner  or  alien  is  not  considered  to  be  a  subject  of  the  British 
Empire  unless  he  has  undergone  the  formalities  of  naturalization  making 
him  a  British  subject ;  and  a  Christian  estranged  from  the  Church  of 
God  is  not,  as  a  rule,  reckoned  as  belonging  to  the  Church — the  king- 
dom of  God  on  earth — unless  he  is  duly  absolved  and  received.  One 
must  be  within  the  ark  to  be  safe  from  the  deluge  ;  one  must  be  within 
the  walls  of  the  city  to  be  safe  from  the'enemy.  The  Church  is  that  ark, 
that  city.  St.  Jerome  says  :  "  Whoever  is  not  in  the  ark  of  Noe  will 
perish  by  the  deluge."  (Epistle  to  Pope  Damasus.)  And  in  a  passage 
of  Isaias  which  refers  to  the  Church  it  is  said  :  "  Salvation  shall  possess 
thy  walls."     (lx.  18.) 

Question. — Nicodemus  was  a  disciple  of  Christ,  though  secretly ;  can- 
not I  in  like  manner  be  a  Catholic  in  heart  and  in  secret  ? 

Answer. — Nicodemus  was  a  disciple  of  Jesus  Christ  in  secret  ;  but  he 
presented  himself  to  our  Lord.  Begin  therefore  by  presenting  yourself 
to  the  Catholic  priest,  to  be  instructed  and  received  into  the  Church. 
After  being  received  into  the  Church  privately,  if  weighty  reasons  in  the 
judgment  of  your  spiritual  director  justify  it,   such  as  loss   of  home,  or 

*  See  Conversion  of  Victorinus,  Part  II.  No.  3,  of  this  book. 


ANSWERS  TO  SOME  DIFFICULTIES.  189 

property,  or  employment,  and  so  long  as  those  weighty  reasons  last,  you 
need  not  make  your  Catholicity  public,  but  may  attend  to  your  Catholic 
duties  privately.  Circumstances,  however,  may  occur  in  which  either 
plain  duty  or  the  sacredness  of  truth,  or  the  honor  of  God,  or  the  edifica- 
tion of  neighbors  may  require  of  you  "to  contend  earnestly  for  the  faith" 
(St.  Jude  3)  ;  imitating  Nicodemus  himself,  who  when  required  boldly 
came  forward  and  attended  to  the  burial  of  Christ ;  for  in  such  cases,  as 
St.  Paul  warns  us,  "  with  the  mouth  confession  is  made  unto  salvation." 
I    (Romans  x.  10.) 

Question. — What  should  a  person  do  who  is  convinced  of  the  truth  of 
the  greater  part  of  Catholic  teaching,  but  who  is  not  quite  satisfied  about 
•   some  points  ? 

Answer. — Humbly  beg  God's  aid  and  blessing  ;  apply  with  confidence 
:  to  a  Catholic  priest  ;  state  your  difficulties  to  him,  and  ponder  well,  be- 
fore God,  upon  his  explanations  and  advice. 

As  a  father,  he  will  be  sure  to  receive  you  kindly,  whoever  you  are, 
and  will  patiently  hear  what  are  your  difficulties.  He  will  gladly  remove 
from  your  mind  any  mistaken  notion  about  the  Catholic  faith,  and,  it 
may  be,  he  will  be  able  to  remove  your  difficulties. 

It  is  very  important  that  you  should  hear  for  yourself  an  answer  to 
our  religious  difficulties  from  one  who,  by  study,  training,  and  in  virtue 
}f  his  office,  is  fitted  to  deal  with  such  matters  ;  for  it  often  happens  that 
he  particular  objections  you  may  have  on  your  mind  are  not  answered, 
3r,  perhaps,  even  so  much  as  mentioned,  in  ordinary  books  of  Catholic 
nstruction. 

Go,  then,  to  him  at  once,  as  you  value  your  immortal  soul ;    for  you 

may  never  be  able  by  yourself  to  overcome  your  difficulties  ;    and  by  de- 

aying  you   may   lose,  through  a  mere  crotchet  perhaps,  after  all,   the 

riceless  joy  and  peace  of  living  and  dying  in  the  embrace  of  your  true 

mother  the  holy  Catholic  Church,  the  Church  founded  and  ever  protected 

}y  Jesus  Christ. 

Question. — What  steps  should  be  taken  by  any  one  who,  after  having 
thought  on  the  matter  well  and  prayed  earnestly,  has  decided  to  become 
a  Catholic  ? 

Answer. — You  must  apply  to  a  Catholic  priest,  who  will  judge  of 
your  dispositions  and  of  your  knowledge  of  the  Catholic  faith.  He  will 
jive  you  further  instruction  if  needed,  and  explain  your  duties,  and  how 
you  have  to  act  after  your  reception  into  the  Church.  When  he  is  satis- 
fied that  you  are  properly  prepared,  he  will  appoint  the  time  for  your  be- 
ing received. 

Question. — What  is  the  usual  practice  for  the  reception  of  a  convert 
into  the  Catholic  Church  ? 


190  PART  II.— NO.  i. 


Answer. — On  coming  to  be  received,  if  it  is  certain  that  you  have 
never  been  baptized,  you  will  receive  the  sacrament  of  baptism,  and  that 
is  a  full  reception  into  the  Church  without  any  other  form.  In  such 
case,  it  may  be  useful  to  make  a  confession  of  your  past  sins  ;  but  you 
are  not  bound  to  do  it,  because  holy  baptism  remits  not  only  original  sin, 
but  also  all  actual  sins. 

For  a  convert  who  presumably  has  been  baptized  when  a  Protestant 
though  not  quite  certain  that  he  has  been  baptized  well,  coming  to  be  re- 
ceived into  the  Church,  the  practice  is  : 

ist.  You  go  to  the  altar  or  to  the  sacristy,  or  other  place  convenient 
for  your  reception.* 

2d.  The  priest  who  is  with  you  says  certain  prayers  appointed  by  the 
Church;  you,  in  the  meantime,  kneel  down  and  pray  silently. 

3d.  You  will  then  read,  or  repeat  aloud,  after  the  priest,  the  profession 
of  faith,  namely,  that  summary  of  Catholic  belief  known  as  the  Creed  of 
Pope  Pius  IV.,  or  some  other  authorized  form,  as  that  approved  by  the 
Sacred  Congregation  of  the  Holy  Office.  (See  Part  II.,  No.  2,  Second 
Form  of  Profession  of  Faith.) 

4th.  After  this,  the  prayer  called  the  "  general  confession,"  or  Confit- 
eor ft  is  said  by  yourself,  or  by  the  priest,  if  no  one  else  is  there  to  say  it 
for  you.  He  will  then  release  you  from  the  ban  and  censures  of  the 
Church,  under  which  as  a  Protestant  (by  misfortune,  probably,  rather 
than  by  fault),  you  have  hitherto  been,  and  he  will  so  receive  you  into 
the  fold  of  the  Church.  If  you  do  not  yourself  say  the  Confiteor,  you 
will  do  well  to  repeat  in  a  low  voice  with  sorrow  of  heart  those  words  of 
the  penitent  in  the  gospel:  "  O  God,  be  merciful  to  me  a  sinner."  (St. 
Luke  xviii.  13.) 

5th.  The  priest  will  then  administer  to  you  baptism  under  condition 
{sub  conditione) ,  by  pouring  a  little  water  thrice  on  your  head  or  forehead, 
whilst  he  addresses  you  by  your  Christian  name,  and  pronounces  these 
words:  "  [Christian  name],  if  thou  art  not  already  baptized,  I  baptize 
thee  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 
Amen."* 

*  It  has  been  the  practice  until  of  late  to  hear  a  preparatory  confession  from  a  Protestant  before  being 
received  into  the  Church;  which  confession  was  completed  and  followed  by  sacramental  absolution  after 
the  conditional  baptism  had  been  administered.  This  practice,  I  am  authorized  to  state,  is  now,  as  a  rule, 
discontinued;  for,  by  an  instruction  of  the  holy  see,  which  is  printed  in  the  Appendix  to  the  4th  Provincial 
Council  of  Westminster  (Chapter  xviii.).  it  is  required:  (1)  That  those  persons  who,  on  being  converted  to 
the  Catholic  faith  in  England,  are  conditionally  baptized,  shall  also  make  a  full  sacramental  confession  of 
the  sins  of  their  past  life;  and  (2)  that  this  confession  with  conditional  absolution,  shall  follow  the  con- 
ditional baptism.  I  said,  "  as  a  rule,"  because  if  a  convert,  of  his  own  accord,  wishes  to  open  his  mind  and 
tell  his  sins  beforehand  to  the  priest,  completing  his  confession,  and  receiving  absolution  after  having 
received  conditional  baptism,  there  is  nothing  to  prevent  it. 

\  The  Confiteor  will  be  found  four  pages  hence. 

X  The  Latin  form  used  by  the  priest  is:  "  [N.  N.],  si  non  es  baptizatus,  ego  te  baptizo  in  nomine  Patris  et 
Filii  et  Spiriius  Sancti.    A  men.  * 


ANSWERS  TO  SOME  DIFFICULTIES.  191 

"  If  thou  art  not  already  baptized,"  makes  this  act  to  be  no  bap- 
tism at  all  if  the  first  baptism  was  valid.  In  this  way  the  danger  and 
even  the  possibility  of  administering-  a  second  baptism  is  effectually 
avoided. 

Conditional  baptism  is,  as  a  rule,  administered  for  safety's  sake  to  all 
converts  from  Protestantism,  on  their  reception  into  the  Church,  from  the 
fear  that,  as  sometimes  has  been  the  case,  what  they  received  before  as 
baptism  was  not  really  baptism,  either  for  want  of  intention,  or  on  ac- 
count of  some  defect  in  the  element  used,  or  in  the  words  uttered,  or  on 
account  of  some  serious  fault  in  the  administration;  and  to  obtain  full 
information  about  every  case  is  almost  an  impossibility.* 

It  is  to  be  remarked,  therefore,  that  only  when  there  has  previously 
been  really  no  baptism,  does  this  baptism  "  under  condition"  take  effect; 
for  holy  baptism  is  a  sacrament  that  can  be  received  only  once. 

In  baptism  under  condition  the  ceremonies  prescribed  for  baptism  are 
not  required,  nor  are  sponsors  needed. 

6th.  After  the  baptism  under  condition  the  priest  recites  the  ancient 
hymn  of  the  Church,  beginning:  "  Te  Deum  laudamus"  ("We  praise 
thee,  O  God  ").„  (See  Part  II.,  No.  10.) 

7th.  Being  now  baptized  and  received  into  the  Church,  you  will  go 
and  kneel  in  the  confessional,  or  other  appointed  place  in  the  Church,  to 
make  your  confession  and  to  receive  from  the  priest  the  sacramental  abso- 
lution, f  While  receiving  absolution,  you  must  renew  your  sorrow  and 
your  hatred  of  sin,  and  your  resolution  to  amend,  making  a  sincere  act 
of  contrition.     (See  Part  II.,  No.  12,  and  middle  of  No.  15.) 

As  some  converts  feel  a  great  deal  of  needless  alarm  and  anxiety  about 
confession,  it  may  be  well  here  to  remark — 

1  st.  That  we  are  bound  to  confess  only  mortal  sins  (that  is,  grievous 
sins  which  "  kill  the  soul,"  by  depriving  it  of  the  grace  of  God)  (see  chap- 
ter XIII.),  which  after  self-examination  can  be  called  to  mind.  Our  venial 
sins  (that  is,  lesser  faults,  which,  "  though  they  offend  God,  do  not  kill  the 
soul  "),  we  are  not  bound  to  confess,  although  it  is  recommended  to  do  so. 
Holy  communion,  an  act  of  contrition,  or  a  fervent  act  of  the  love  of  God, 
suffices,  through  the  merits  of  Christ,  without  sacramental  confession,  to 
cleanse  the  soul  from  the  stain  of  venial  sin. 

2d.  That  it  is  not  required  of  us  to  mention  each  sin  of  the  same  sort 
or  kind  in  detail,  but  the  sins  of  one  kind  may  be  all  mentioned  together  : 
for  example,  the  penitent  confessing  may  say  :     "  I  accuse  myself  of  having 

*  Though  a  priest  is  not  bound  under  the  said  circumstances  to  make  investigation  about  the  validity  of 
the  baptism  of  each  convert,  yet  if,  in  some  particular  case,  the  priest  happens  to  be  thoroughly  convinced 
that  a  person  has  been  validly  baptized,  the  baptism  under  condition  is  omitted  according  to  directions  from 
Rome. 

\  Directions  how  to  approach  the  sacrament  of  penance  will  be  found  in  Part  II.,  No.  15,  of  this  book. 


92  PART  II.— NO.  i. 


been  guilty  of  grievous  disobedience  to  my  father  or  mother,  or  of  having 
given  way  to  great  spiteful  anger,  about  [so  many]  times,"  stating,  accord- 
ing  to  the  best  of  his  belief,  after  careful  examination,  the  number  ;  and 
thus  also  of  other  mortal  sins.     A  circumstance  which  may  cause  a  veni 
sin  to  become  mortal,  or  a  sin  of  one  kind  to  become  further  a  sin  o 
another  kind,  must  also  be  declared. 

3d.  That  if  we  are  not  able  to  remember  the  exact  number  of  our  sins, 
it  is  enough  to  state  the  probable  number,  to  the  best  of  our  recollection 
and  judgment,  saying:  "  Thave  committed  that  sin  about  [so  many] 
times  "  a  day,  a  week,  or  a  month.  In  fact,  we  are  bound  to  reveal  our 
conscience  to  the  priest  as  we  know  it  ourselves,  there  and  then  stating 
the  things  certain  as  certain,  those  doubtful  as  doubtful,  and  the  probable 
number  as  probable  ;  for  God  does  not  require  impossibilities,  but  only 
what  we  can  offer,  namely,  sincerity  and  ordinary  diligence. 

Confession,  fairly  explained  and  rightly  understood,  is  not  so  difficult 
as  some  imagine  it  to  be. 

Confession  is  the  healing  medicine  of  the  soul,  and  we  must  not  wonder 
that,  in  the  providence  of  God,  it  is  somewhat  bitter  ;  yet  we  ought  to  be 
ready  to  use  it  for  our  soul's  health,  as  we  take  a  medicine  for  the  good 
of  the  body,  however  distasteful  that  medicine  may  be. 

If  prisoners  condemned  to  death  were  offered  release  on  condition  that 
they  would  make  confession  of  their  misdeeds,  in  secret  only,  to  one  of 
the  judges,  who  would  be  bound,  in  honor,  never  to  reveal  a  word  of  what 
they  had  confessed,  surely  they  would  thankfully  avail  themselves  of  the 
offer,  and  would  easily  overcome  their  natural  dislike  to  self-accusation  in 
order  to  purchase  life  and  liberty.  So  a  Christian  ought  not  to  consider 
it  too  hard  a  condition  of  forgiveness  to  have  to  confess  to  any  priest  he 
may  choose,  who  has  the  authority,  called  "  faculty,"  from  his  bishop  to 
hear  confessions,  and  who  is  most  solemnly  bound,  not  only  in  honor  but 
in  conscience,  by  the  law  of  God  and  by  the  positive  law  of  the  Church, 
to  the  most  sacred  and  inviolable  secrecy  with  regard  to  what  he  hears  in 
sacramental  confession.  The  penitent  sinner  will  not  think  it  too  hard  to 
make  confession  of  his  sins  if  he  only  considers  the  punishment  his  sins 
have  deserved,  the  sufferings  which  our  Saviour  underwent  for  his  sins, 
the  forgiveness  he  receives,  his  rescue  from  the  slavery  of  Satan,  and  his 
restoration  to  the  friendship  of  God,  and  what  a  great  folly  it  is,  for  the 
sake  of  sparing  himself  a  little  shame  here  in  confessing  his  sins,  to  expose 
himself  to  eternal  shame  hereafter.  , 

Jesus  Christ  shed  His  precious  blood,  to  the  last  drop,  in  the  midst  of 
the  most  cruel  torments  on  the  cross,  to  provide  for  us  sinners  an  over- 
flowing fountain  of  salvation  in  the  sacrament  of  penance — the  sacrament 
of  reconciliation.     To  refuse  to  make  use  of  this  life-giving  sacrament,  on 


I 


ANSWERS  TO  SOME  DIFFICULTIES.  193 

the  plea  that  to  confess  to  a  priest  is  disagreeable  to  nature,  is  unworthy 
of  a  Christian. 

Let  me  add  that  confession  is  not,  after  all,  so  hard  in  practice  as  some 
not  accustomed  to  it  may  imagine.  With  God's  grace  and  the  assistance 
of  your  confessor,  added  to  your  own  good  dispositions,  confession  be- 
comes surprisingly  easy  and  consoling. 

How  many  converts  there  are  who,  though  in  alarm  before  making 
heir  confession,  have  afterward  exclaimed  :  "  And  is  that  all  ?  Had  I 
nly  known  how  easy  it  was,  I  would  not  have  endured  upon  my  con- 
cience  the  burden  of  sin  so  long,  and  put  off  my  reception  into  the  Cath- 
lic  Church.  Thank  God  !  now  I  feel  an  unspeakable  peace." 
Oh,  that  many,  many  more  would  thus  readily  obtain  peace  and  hap- 
piness !  Why  are  there  persons  who  endanger  their  salvation  by  choosing 
to  remain  in  a  state  of  uncertainty  in  matters  necessary  to  be  believed, 
aving  all  the  while  their  conscience  burdened  with  sin  and  misery  ? 
Cardinal  Newman  feelingly  observes  on  this  point : 

"  How  many  are  the  souls  in  distress,  anxiety,  or  loneliness,  whose  one 
eed  is  to  find  a  being  to  whom  they  can  pour  out  their  feelings  unheard 
y  the  world  !  Tell  them  out  they  must ;  they  cannot  tell  them  out  to 
hose  whom  they  see  every  hour.  They  want  to  tell  them  and  not  to  tell 
hem  ;  and  they  want  to  tell  them  out,  yet  be  as  if  they  be  not  told  ;  they 
/vish  to  tell  them  to  one  who  is  strong  enough  to  bear  them,  yet  not  too 
itrong  to  despise  them  ;  they  wish  to  tell  them  to  one  who  can  at  once 
idvise  and  can  sympathize  with  them  ;  they  wish  to  relieve  themselves  of 
1  load,  to  gain  a  solace,  to  receive  the  assurance  that  there  is  one  who 
hinks  of  them,  and  one  to  whom  in  thought  they  can  recur,  to  whom  they 
can  betake  themselves,  if  necessary,  from  time  to  time,  while  they  are  in 
he  world.  How  many  a  Protestant's  heart  would  leap  at  the  news  of  such 
l  benefit,  putting  aside  all  distinct  ideas  of  a  sacramental  ordinance,  or  of 
I  grant  of  pardon  and  the  conveyance  of  grace  !  If  there  is  a  heavenly 
dea  in  the  Catholic  Church,  looking  at  it  simply  as  an  idea,  surely,  next 
ifter  the  blessed  sacrament,  confession  is  such.  And  such  is  it  ever  found 
n  fact — the  very  act  of  kneeling,  the  low  and  contrite  voice,  the  sign  of 
the  cross  hanging,  so  to  say,  over  the  head  bowed  low,  and  the  words  of 
eace  and  blessing.  Oh,  what  a  soothing  charm  is  there,  which  the  world 
can  neither  give  nor  take  away  !  Oh,  what  piercing,  heart-subduing  tran- 
quillity, provoking  tears  of  joy,  is  poured  almost  substantially  and  phys- 
cally  upon  the  soul,  the  oil  of  gladness,  as  Scripture  calls  it,  when  the 
penitent  at  length  rises,  his  God  reconciled  to  him,  his  sins  rolled  away 
or  ever  !  This  is  confession  as  it  is  in  fact."  {Present  Position  of  Cath- 
olics, p.  351.) 

Oh  !  if  they  only  would,  how  many  might  joyfully  exclaim,  with  the 


i94 


PART  II.— NO.  2. 


royal  psalmist :  "  Our  soul  hath  been  delivered  as  a  sparrow  out  of  tl 
snare  of  the  fowlers  ;  the  snare  is  broken,  and  we  are  delivered  "  (Psall 
cxxiii.  8  )  ;  and  why  will  they  not  ? 

"  Oh,  taste  and  see  that  the  Lord  is  sweet ;  blessed  is  the  man  t 
hopeth  in  him."     (Psalm  xxxiii.  9.) 

The  "Confiteor"  or  Confession. 


Confiteor  Deo  omnipotent,  beatae  Mariae 
semper  Virgini,  beato  Michaeli  Archangelo, 
beato  Joanni  Baptistae,  Sanctis  Apostolis  Petro 
et  Paulo,  omnibus  Sanctis,  et  tibi,  Pater,  quia 
peccavi  nimis  cogitatione,  verbo  et  opere,  mea 
culpa,  mea  culpa,  mea  maxima  culpa. 


Ideo  precor  beatam  Mariam  semper  Vir- 
ginem,  beatum  Micha61em  Archangelum,  bea- 
tum  Joannem  Baptistam,  sanctos  Apostolos 
Petrum  et  Paulum,  omnes  sanctos,  et  te  Pater, 
orare  pro  me  ad  Dominum  Deum  nostrum. 


I  confess  to  Almighty  God,  to  blessec 
Mary  ever  Virgin,  to  blessed  Michael  the 
Archangel,  to  blessed  John  the  Baptist,  to  the 
holy  Apostles  Peter  and  Paul,  to  all  the  saints, 
and  to  you,  father,  that  I  have  sinned  exceed- 
ingly in  thought,  word,  and  deed,  through  my 
fault,  through  my  fault,  through  my  most 
grievous  fault.  [Here  strike  your  breast  in 
sorroiu  thrice.'] 

Therefore  I  beseech  blessed  Mary  ever  Vir- 
gin, blessed  Michael  the  Archangel,  blessed. 
John  the  Baptist,  the  holy  Apostles  Peter  and 
Paul,  all  the  saints,  and  you,  father,  to  pray 
to  the  Lord  our  God  for  me. 


Sfo.  2 .— £t)e  Apostles'  aireetr. 

Divided  into   12  Articles. 

1,  I  believe  in  God  the  Father  Almighty,  Creator  of  heaven  and  earth; 
2,  and  in  Jesus  Christ,  His  only  Son,  our  Lord  ;  3,  who  was  conceived 
by  the  Holy  Ghost,  born  of  the  Virgin  Mary ;  4,  suffered  under  Pontius 
Pilate,  was  crucified,  dead,  and  buried  ;  5,  He  descended  into  Hell ;  the 
third  day  He  rose  again  from  the  dead  ;  6,  He  ascended  into  heaven ; 
sitteth  at  the  right  hand  of  God  the  Father  Almighty ;  7,  from  thence 
He  shall  come  to  judge  the  living  and  the  dead  ;  8,  I  believe  in  the  Holy 
Ghost ;  9,  the  holy  Catholic  Church  ;  the  communion  of  saints  ;  10,  the 
forgiveness  of  sins;  11,  the  resurrection  of  the  body;  12,  and  the  life 
everlasting.     Amen. 

Creed  of  Pope  Pius  IV.* 

I  [IV.,  Christian  name\  with  a  firm  faith,  believe  and  profess  all  and 
every  one  of  those  things  which  are  contained  in  that  creed  which  the 

*This  Creed,  an  extension  of  the  Nicene  Creed,  was  composed  at  the  conclusion  of  the  General  Coun- 
cil of  Trent  (capital  of  the  Austrian  Tyrol),  held  from  the  year  of  our  Lord  1545  to  1563,  to  meet  the  errors 
of  the  first  Protestants,  Luther,  Calvin,  and  others,  then  spreading.  A  few  supplementary  words  were 
added  by  Pope  Pius  IX.,  referring  to  the  Supremacy  and  Infallibility  of  the  Roman  pontiff. 


CREED  OF  POPE  PIUS  IV.  195 

,holy  Roman  Church  maketh  use  of.     Namely  :  I  believe  in  one  God,  the 
Father  Almighty,  maker  of  heaven  and  earth,  of  all  things  visible  and 
invisible.     And  in  one  Lord,  Jesus- Christ,  the  only-begotten  Son  of  God, 
born  of  the  Father  before  all  ages.     God  of  God  :  Light  of  Light :  true 
God  of  true  God ;  begotten,  not  made,  consubstantial  *  to  the  Father  ; 
byt  whom  all  things  were  made.     Who,  for  us  men,  and  for  our  salva- 
tion, came  down  from  Heaven,  and  was  incarnate  by  the  Holy  Ghost  of 
the  Virgin  Mary,  and   was  made   man.     He  was  crucified  also  for  us, 
under  Pontius  Pilate,  He  suffered  and  was  buried,  and  the  third  day  He 
rose  again  according  to  the  Scriptures.     He  ascended  into  heaven,  and 
sitteth  at  the  right  hand  of  the  Father,  and  He  shall  come  again  with 
glory  to  judge  the  living  and  the  dead  : — of  whose  kingdom  there  shall 
!be  no  end.     And  I  believe  in  the  Holy  Ghost,  the  Lord  and  Life-giver, 
iwho  proceedeth   from  the  Father  and  the  Son,  who,  together  with  the 
ather  and  the  Son,  is  adored  and  glorified  ;  who  spoke  by  the  prophets. 
And  I  believe  one   holy,  Catholic,  and  apostolic  Church.     I  confess 
e  baptism  for  the  remission  of  sins  :  and  I  look   for  the  resurrection  of 
e  dead,  and  the  life  of  the  world  to  come.     Amen4 

I  most  steadfastly  admit  and  embrace  the  apostolical  and  ecclesiasti- 
1  traditions, §  and  all  other  observances  and  constitutions  of  the  same 
'hurch. 

I  also  admit  the  Holy  Scriptures,  according  to  that  sense  which  our 
oly  mother  the  Church  has  held,  and  does  hold,  to  which  it  belongs  to 
judge  of  the  true  sense  and  interpretation  of  the  Scriptures  :  |  neither  will 
IRever  take  and  interpret  them  otherwise  than  according  to  the  unani- 
mous consent  of  the  fathers.  ^[ 

I  also  profess  that  there  are  truly  and  properly  seven  sacraments  of 
ithe  New  Law,  instituted  by  Jesus  Christ  our  Lord,  and  necessary  for  the 
I  salvation  of  mankind,  although  not  all  of  them  necessary  for  every  one, 

*  Of  one  substance  with. 

f  Or  through  whom,  "  per  quem." 

|So  far,  this  is,  word  for  word,  the  Nicene  creed,  which  was  mainly  composed  by  the  Council  of  Nicsea, 
ild  in  the  year  of  our  Lord  325,  against  the  Arians,  who  denied  the  divinity  of  Jesus  Christ. 

§That  is,  "  I  admit  as  points  of  revealed  truth  what  the  Church  declares  that  the  Apostles  have  taught 
such,  whether  clearly  or  not  clearly  expressed  or  not  even  mentioned  in  the  written  Word  of  God:  as, 
for  instance,  that  baptism  is  to  be  conferred  on  infants,  that  Sunday  instead  of  Saturday  (called  the  Sabbath) 
is  to  be  kept  holy:  and  moreover,  I  admit  those  points  of  discipline  which  the  Church  holds  as  established 
by  the  Apostles,  or  by  their  successors  as  lawful  rulers  of  the  Church  in  the  early  centuries  of  Christianity, 
such  as  points  of  liturgy  or  of  Church  government. 

I  This  means:  "  I  will  not  take  the  Holy  Scripture  in  a  wrong  sense;"  as  would  be  the  case  if  one  were 
to  interpret  a  passage  of  Scripture  in  a  sense  opposed  to  that  defined  by  the  Church.     (See  Chapter  VIII.) 

lIThis  regards  points  of  faith  or  morals  not  yet  defined  by  the  Church;  and  it  means  that  when  it  is 
known  that  the  fathers  (venerated  Christian  writers  of  ancient  times)  agree  in  the  interpretation  of  any 
passage  of  Scripture  on  matters  of  faith  or  of  morals,  it  would  be  rash  and  wrong  to  disregard  their  inter- 
pretation; as  in  such  cases  their  testimony  represents  the  faith  of  the  Church.  It  does  not,  however,  imply 
that  an  obligation  rests  on  a  private  person  to  consult  the  fathers  when  reading  Holy  Scripture  for  his  own 
edification  and  instruction.     To  put  such  an  interpretation  on  this  passage  would  be  mere  cavilling. 


196  PART  IL— NO.  2. 

namely,  Baptism,  Confirmation,  the  Eucharist,  Penance,  Extreme  V 
tion,  Orders,  and  Matrimony  ;  and  that  they  confer  grace  ;   and  thai 
these,  baptism,  confirmation,  and  orders,  cannot  be  repeated  without 
sin  of  sacrilege.     I  also  receive  and  admit  the  received  and  appro 
ceremonies  of  the  Catholic  Church  used  in  the  solemn  administration 
the  aforesaid  sacraments. 

I  embrace  and  receive  all  and  every  one  of  the  things  which  h 
been  defined  and  declared  in  the  holy  Council  of  Trent,  concerning  ori 
nal  sin  and  justification. 

I  profess  likewise,  that  in  the  Mass  there  is  offered  to  God  a  t 
proper,  and  propitiatory  sacrifice  for  the  living  and  the  dead.  And  that 
in  the  most  holy  sacrament  of  the  Eucharist,  there  is  truly,  really,  and 
substantially  the  body  and  blood,  together  with  the  soul  and  divinity  of 
our  Lord  Jesus  Christ,  and  that  there  is  made  a  conversion  of  the  whole 
substance  of  the  bread  into  the  body,  and  of  the  whole  substance  of  the 
wine  into  the  blood  ;  which  conversion  the  Catholic  Church  calls  tran- 
substantiation.  I  also  confess  that,  under  either  kind  alone,  Christ  is  re- 
ceived whole  and  entire,  and  a  true  sacrament. 

I  steadfastly  hold  that  there  is  a  purgatory,  and  that  the  souls  therein 
detained  are  helped  by  the  suffrages*  of  the  faithful.  Likewise  that  the 
saints  reigning  together  with  Christ  are  to  be  honored  and  invoked,  and 
that  they  offer  prayers  to  God  for  us,  and  that  their  relics  are  to  be  held 
in  veneration. f 

I  most  firmly  assert  that  the  images^  of  Christ,  of  the  Mother  of  God, 
ever  Virgin,  and  also  of  other  saints,  ought  to  be  had  and  retained,  and 
that  due  honor  and  veneration  are  to  be  given  them.§ 

I  also  affirm  that  the  power  of  granting  indulgences  was  left  by  Christ 
in  the  Church,  and  that  the  use  of  them  is  most  wholesome  to  Christian 
people.     (See  Chapter  XXIX.) 

I  acknowledge  the  holy  Catholic,  apostolic,  Roman  Church  for  the 
mother  and  mistress  of  all  churches,  and  I  promise  true  obedience  to  the 
Bishop  of  Rome,  successor  of  St.  Peter,  prince  of  the  Apostles,  and  vicar 
of  Jesus  Christ.  (See  Chapter  XXL,  on  the  Supremacy  of  the  Bishop  of 
Rome.) 

I  likewise  undoubtingly  receive  and  profess  all  other  things  which  the 
sacred  canons  and  general  councils,  and  particularly  the  holy  Council  of 

*  That  is,  spiritual  helps,  such  as  pious  works  or  prayers. 

f  This  article  does  not  enjoin  as  a  command  the  pious  invoking  of  the  saints  and  the  honoring  of  their 
Telics,  as  this,  except  in  the  public  services  of  the  Church,  is  left  by  the  Church  to  the  discretion  and  devo- 
tion of  each  individual  ;  but  it  intends  to  condemn  the  error  of  those  who  reject  altogether  as  wrong  the  in- 
vocation of  saints  and  the  honor  paid  to  them  and  their  relics. 

%  Or  pious  memorials. 

§  In  this  passage  also  there  is  no  command  implied  to  keep  holy  images  for  private  devotion,  but  it  binds 
us  to  admit  the  principle  of  the  lawfulness  of  the  practice,  and  that  it  is  right  and  good  to  use  them. 


A  SHORTER  FORM  OF, PROFESSION  OF  FAITH.  197 

.Trent  and  the  (Ecumenical  Vatican  Council,  have  delivered,  defined,  and 
declared,  and  in  particular,  about  the  supremacy  and  infallible  teaching 
of  the  Roman  pontiff.*  And  I  condemn,  reject,  and  anathematize  all 
things  contrary  thereto,  and  all  heresies  which  the  Church  has  condemned, 
Rejected,  and  anathematized. 

I  [Christian  name],  do  at  this  present  freely  profess  and  sincerely  hold 
•this  true  Catholic  faith,  out  of  whichf  no  one  can  be  saved 4  And  I 
promise  most  constantly  to  retain  and  confess  the§  same  entire  and  un- 
stained, with  God's  assistance,  to  the  end  of  my  life. 

A  Shorter  Form  of  Profession  of  Faith.  1 

IX name],  son  [or daughter]  of  [name and sur-  erred,  inasmuch  as  I  have  held  and  believed 

\name  of  the  father],  born  in  [place  of  birth  doctrines  opposed  to  her  teaching  : 

1  and  whether  married  or  single],  kneeling  before  I  now,  enlightened  by  divine  grace  to  see  my 

you  Rev.  Father  duly  authorized  by  the  bishop  past  errors,  profess  that  I  believe  the  Holy 

of  [Bishopric] ,  having  before  my  eyes  the  holy  Catholic  Apostolic  Roman  Church  to  be  the 

Gospels,  which  I  touch  with   my  hand,  and  only  and  true  Church  established  on  earth  by 

knowing  that  no  one  can  be  saved  without  that  Jesus  Christ,  to  which  I  submit  myself  with 

faith  which  the  Holy  Catholic  Apostolic  Ro-  my  whole  heart.     I  believe  all  the  articles  that 

;man    Church    holds,    believes,    and    teaches,  she  proposes  to  my  belief,  and  I  reject  all  the 

against  which  I  grieve   that   I  have   greatly  articles  that  she  rejects  and  condemns,  and  I 

'Et  ab  CEcumenico  Concilio  Vaticano  tradita  prtzsertim  de  Romani  Pontificis  Primatu  el  infallibili  magis- 

\  {Extra  quani). 

%  This  expression  should  not  appear  too  strong,  as  it  is  only  a  repetition  of  what  Christ  said  :  "  But  he 
t  believeth  not,  shall  be  condemned."  (St.  Mark  xvi.  16.)  This  condemnation  is  not  intended  to  apply 
to  the  earnest  Christian  who  has  not  the  means  of  knowing  the  Catholic  faith,  for  he  thus  belongs  in  some 
i  sense  to  the  Catholic  Church,  being  excused,  on  account  of  involuntary  or  invincible  ignorance.  This  re- 
j  mark  applies  also  to  those  who  are  altogether  out  of  the  light  of  the  faith,  but  who  follow  with  fidelity  the 
'light  of  the  natural  law  they  possess  written  in  their  hearts.  (See  Chapter  XXXVI.,  Some  Things  that 
•  Catholics  do  Not  Believe,  No.  7.) 

§  This  condemns  the  opinion  of  some,  that  for  salvation  it  is  enough  to  believe  the  Catholic  faith  only 
inwardly  ;  for,  not  professing  habitually  the  religion  of  Christ  is  equivalent  to  being  ashamed  of  Christ ; 
and  regarding  those  who  are  ashamed  of  Him,  Christ  declared  He  would  be  ashamed  of  them  when  He 
should  come  in  the  glory  of  his  Father.  (St.  Mark  viii.  38,  and  St.  Luke  ix.  26.)  St.  Paul  declares,  "  with 
the  heart  we  believe  unto  justice,  but  with  the  mouth  confession  is  made  unto  salvation."  (Romans  x.  10.) 
From  the  moment  that  one  is  convinced  that  the  Catholic  faith  is  the  true  faith,  and  the  Catholic  Church  the 
tru*  Church  of  Christ,  it  is  his  duty  to  become  a  member  of  it,  and  be  added  to  it  also  exteriorly  by  an  out- 
ward reception  ;  as  otherwise  he  would  belong  neither  implicitly  nor  explictly  to  it,  that  is,  neither  to  the 
soul  nor  to  the  body  of  the  Church.  Not  to  the  soul,  because  that  is  the  privilege  only  of  a  person  in  good 
faith,  as  explained  in  Chapter  XXXVI.  No.  7.  Not  to  the  body,  because,  as  we  suppose,  he  refuses  to  join  it 
outwardly  in  the  manner  appointed  by  the  Church.  Thus  it  was  not  enough  for  St.  Paul  or  for  Cornelius 
the  centurion  to  believe  inwardly,  though  enlightened  by  a  supernatural  light,  but  the  former  had,  by  God  s 
direction,  to  apply  for  that  purpose  to  the  priest  Ananias,  and  Cornelius  to  St.  Peter.  (See  example  of  Vic- 
torinus,  Part  II.  No.  3.) 

1  I  am  authorized  by  his  lordship  the  bishop  of  Calcedonia,  General  Commissary  of  the  Holy  Office, 
Monsignor  Vincent  Leo  Sallua,  to  state  that  this  form  of  profession  of  faith  is  authorized  by  the  holy  see 
for  the  whole  of  Christendom,  and  that  it  is  the  form  constantly  used  in  Rome  for  the  reception  of  Protes- 
nts  and  schismatics  into  the  Catholic  Church. 


I 


198 


PART  II.— NO.  2. 


am  ready  to  observe  all  that  she  commands 
inc.     And  especially,  I  profess"  that  I  believe : 

One  only  God  in  three  Divine  Persons,  dis- 
tinct from,  and  equal  to,  each  other — that  is  to 
say,  the  Father,  the  Son,  and  the  Holy  Ghost; 

The  Catholic  doctrine  of  the  Incarnation, 
>n,  Death,  and  Resurrection  of  our  Lord 
Jesus  Christ;  and  the  personal  union  of  the 
two  Natures,  the  divine  and  the  human;  the 
divine  Maternity  of  the  most  holy  Mary,  to- 
gether with  her  Immaculate  Conception  and 
most  spotless  Virginity; 

The  true,  real,  and  substantial  presence  of 
the  Body  and  Blood,  together  with  the  Soul 
and  Divinity  of  our  Lord  Jesus  Christ,  in  the 
most  holy  Sacrament  of  the  Eucharist; 

The  seven  Sacraments  instituted  by  Jesus 
Christ  for  the  salvation  of  mankind;  that  is  to 
say,  Baptism,  Confirmation,  Eucharist,  Pen- 
ance, Extreme  Unction,  Orders,  Matrimony; 

Purgatory,  the  Resurrection  of  the  dead, 
Everlasting  life; 


irot  1 


The  Primacy,  not  only  of  honor,  but  al 
jurisdiction,  of  the  Roman   Pontiff,  succesi 
of  St.  Peter,  Prince  of  the  Apostles,  Vic. 
Jesus  Christ; 

The  veneration  of  the  Saints,  and  of  t 
images; 

The  authority  of  the  Apostolic  and  1 
astical  Traditions,  and  of  the  Holy  Script 
which  we  must  interpret  and  understand  only 
in  the  sense  which  our  holy  mother  the  Catho- 
lie  Church  has  held,  and  does  hold; 

And  everything  else  that  has  been  defined 
and  declared  by  the  Sacred  Canons,  and  by 
the  General  Councils,  especially  by  the  Holy 
Council  of  Tnent ;  and  by  the  Oecumenical 
Council. 

With  a  sincere  heart,  therefore,  and  with  un- 
feigned belief,  I  detest  and  abjure  every  error, 
heresy,  and  sect  opposed  to  the  said  Holy  Cath- 
olic and  Apostolic  Roman  Church.  So  help 
me  God,  and  these  His  holy  Gospels,  which  I 
touch  with  my  hand. 


Mode  of  Reception. 

The  priest  authorized  by  the  bishop  sits  on  a  chair,  and  the  person  to  be  received  kneels  before 
him  and  reads  the  above  profession  of  faith,  touching  with  his  right  hand  the  Gospel.  Then  the 
psalm  Miserere,  or  De  Profundis,  is  recited,  ending  with  Gloria  Patri.  After  this  the  priest  rises 
and  says : 

Kyrie  eleison,  Christe  eleison,  Kyrie  eleison,  Pater  noster. 

V.  Et  ne  nos  inducas  in  tentationem. 

R.  Sed  libera  nos  a  malo. 

V.  Salvum  fac  famulum  tuum  [vel  famulam  tnam]  Domine. 

R.  Deus  meus  sperantem  in  Te. 

V.  Domine  exaudi  orationem  meam. 

R.  Et  clamor  meus  ad  Te  veniat. 

V.  Dominus  Vobiscum. 

R.  Et  cum  spiritu  tuo. 

Oremus. 


Deus  cui  proprium  est  miseren  et  parcere,  Te  supplices  deprecamur,  ut  hunc  famulum 
tuum  [vel  famulam  tuam]  quern  excommunicationis  catena  constringit  miseratio  tuae  pietatis 
clementer  absolvat.     Per  Christum,  etc. 

(Here  the  Priest  sits  and  says) — 

Auctoritate  Apostolica  qua  fungor  in  hac  parte  absolvo  te  a  vinculo  Excommunicationis 
quam  incurristi,  et  restituo  te  sacro-sanctis  Ecclesiae  Sacramentis,  Communioni  et  unitati  fide- 
lium  in  Nomine  Patris,  et  Filii,  et  Spiritus  Sancti.     Amen. 

(  The  priest  enjoins  a  salutary  penance  consisting  of  a  prayer,  or  visit  to  a  church,  or  similar. 
Then  the  baptism  under  condition  is  administered  when  needful  to  do  so. 


CONVERSION  OF  VICTORINUS. 


199 


A  ve»y  short  Form  of  Profession  of  Faith,  to  be  used  only  in  cases 

OF  VERY  GRAVE  AND  URGENT  NECESSITY. 

Theologians  teach  that  in  case  of  an  urgent  necessity,  as  of  grave  ill- 
ness, a  short,  comprehensive  form  may  be  used.  I  propose  the  following 
as  an  example  : 

I  [Christian  name],  do  sincerely  and  solemnly  declare  that,  having 
been  brought  up  in  the  Protestant  religion  [or  other  religion,  as  the  case 
may  be],  but  now,  by  the  grace  of  God,  having  been  brought  to  the  knowl- 
edge of  the  truth,  I  firmly  believe  and  profess  all  that  the  holy  Catholic 
and  Roman  Church  believes  and  teaches,  and  I  reject  and  condemn  what- 
ever she  rejects  and  condemns. 


No.  3.— Conferment  of  totctorinuB.* 

To  encourage  timid  souls  to  apply  at  once  to  a  Catholic  priest  for  in- 
struction when  the  truth  of  the  Catholic  religion  comes  home  to  their 
minds,  and  not  to  allow  themselves  to  be  kept  back  by  human  respect 
from  frankly  applying  to  be  received  into  the  Church  when  thoroughly 
:onvinced  of  the  truth  of  her  divine  claim  to  their  obedience,  I  might 
here  mention  many  illustrious  examples  of  our  own  time  of  conversion  to 
the  Catholic  faith  in  England. 

Foremost  among  these  would  stand  the  honored  names  of  Henry  Ed- 
ward Manning  (now  cardinal  archbishop  of  Westminster),  of  John 
Henry  Newman  (now  cardinal),  of  Father  Frederick  Faber,  of  Akers, 
Allies,  Anderdon,  Ashburnham,  Aspinall,  Badeley,  Bagshawe,  Ballard, 
Bampfield,  Barff,  Belaney,  Bellasis,  Beste,  Bethell,  Blair,  Bowden,  Bow- 
yer,  Britten,  Brownlow,  Buchan,  Buckler,  Bury,  Bute,  Campbell,  Caswall, 
Christie,  Clarke,  Clutton,  Coffin,  Coleridge,  Dalgairns,  Denbigh,  Digby, 
Douglas,  Dunraven,  Emly,  Fincham,  Formby,  French,  Lane-Fox,  Galton, 
Gainsborough,  Garside,  Goldsmid,  Gordon,  Grindle,  Harper,  Hibbert, 
Humphrey,  Hutchison,  Hutton,  Jerrard,  Kenyon,  Keogh,  Kerr,  Knox, 
Laing,  Towry-Law,  Leigh,  Leslie,  Lindsay,  De  Lisle,  Lockhart,  Louth, 
Lucas,  Luck,  Macmullen,  Manners,  Marshall,  Maskell,  Maude,  Maxwell, 
Mayo,  Mivart,  Molesworth,  Montagu,  Monteith,  Morell,  Morris,  Scott- 
Murray,  North,  Northcote,  Oakeley,  Paley,  Palmer,  Patmore,  Patterson, 
Phillips,     Pollan,    Procter,    Wegg-Prosser,    Pye,    Welby-Pugin,    Ranken, 

*  His  full  name  was  Fabius  Marius  Victorinus.  He  was  of  "consular  dignity,"  and  is  supposed  to 
have  been  one  of  the  teachers  of  St.  Jerome.  He  flourished  in  the  time  of  the  Emperor  Constantius,  son  of 
Constantine  the  Great,  about  A.  D.  352.  St.  Jerome  {De  Scriptoribus  Eccl.  cap.  101)  gives  this  short  notice  : 
"Victorinus,  of  African  origin,  taught  rhetoric  under  Constantius,  and,  when  already  much  advanced  in 
years,  he  embraced  the  faith  of  Jesus  Christ.  He  wrote  some  books  against  Arius  .  .  .  and  commen- 
taries upon  the  Apostle  St.  Paul." 


200 


PART  II.— NO.  j. 


Rawes,  Rhodes,  Richardson,  Ripon,  Robertson,  Roscommon,  Roi 
Watts-Russell,  Ryder,  St.  John,  Hope-Scott,  Seager,  Orby-Shipley,  Sped 
cer,  Stanton.  Stokes,  Talbot,  Healy-Thompson,  Thynne,  Todd.  Turnbull 
Urquhart,  De  Vere,  Ward,  Wenham,  Wilberforce  (three  brothers),  Win- 
chester, Woodward,  Warmoll,  and  others  ;  and  of  noble  women  not  a  i\  w. 
best  known  to  God  and  to  the  poor,  but  some  whose  names  cannot  be 
unknown  to  many  an  English  Poor  Mission,  as  Argyll,  Atchison,  Athole, 
Buccleuch,  Chisholm,  Coleridge,  Fullerton,  Gladstone,  Hamilton,  1  las- 
tings,  Herbert,  Holland,  Kenmare,  Lockhart,  Londonderry,  Lothian, 
Queensberry,  Stanley,  Tatton  Sykes,  Thynne,  Waterford,  and  Wilber- 
force, who,  with  many  more  of  either  sex,  in  every  condition  of  life,  some 
highly  distinguished  in  their  profession,  have  shown  great  moral  courage 
and  loftiness  of  mind,  undaunted  by  the  frown  of  the  world,  or  by  any 
personal  or  public  loss.  These  all  have  cheerfully  submitted  to  the  Cath- 
olic Church,  and  have  humbly  sought  and  found  reception  into  her  fold, 
in  lasting  joy  and  peace. 

But  passing  over  our  own  day,  I  prefer  to  relate  a  truthful  and  affect- 
ing history  of  early  Christian  times — the  conversion  of  Victorinus,  a 
celebrated  orator  and  poet  of  Rome,  which  occurred  in  the  fourth  century. 
It  is  recorded  by  the  illustrious  African  bishop  and  doctor  of  the  Church, 
St.  Augustine,  in  his  deeply  interesting  work  called  "  Confessions." 

From  this  historic  account  it  will  be  seen  that  the  formal  reception  by 
an  authorized  priest,  now  required  of  a  convert  on  becoming  reconciled 
and  formally  admitted  a  member  of  the  Catholic  Church,  is  not  anything 
new,  but  is  a  practice  which  has  been  the  universal  custom  of  the  Churcl 
from  very  early  times. 

This  narrative  by  St.  Augustine,  translated  for  me  by  my  kind  friend, 
Mr.  William  Hutchison,  from  the  beautiful  Latin  (Con/esszones,  book  viii., 
chap.  2),  is  as  follows: 

"  Therefore  [O  Lord],  I  went  straightway  to  the  priest,  Simplicianus, 
who,  in  the  conveying  of  thy  grace,  was  the  spiritual  father  of  Ambrose, 
then  bishop,  and  whom  Ambrose  really  loved  as  his  father,  f 

"  To  Simplicianus  I  disclosed  the  mazy  wanderings  of  my  errors. 
When,  however,  I  told  him  that  I  had  read  certain  books  of  the  Platonic 
school,  which  Victorinus,  formerly  professor  of  rhetoric  in  the  city  ol 
Rome,  had  translated  (from  the  Greek)  into  Latin,  and  who,  as  I  ha< 
heard,  died  a  Christian,  he  rejoiced  with  me  that  I  had  not  fallen  in  with 
the  writings  of  those  other  philosophers  that  are  full  of  fallacies  and  de- 

*  St.  Augusine  wrote  his  "  Confessions"  about  the  year  of  our  Lord  400. 

f  St.  Augustine  calls  Simplicianus  the  spiritual  father  of  St.  Ambrose,  because  it  was  at  the  hands  of 
this  holy  Roman  priest  that  St.  Ambrose  received  the  grace  of  holy  baptism.  Simplicianus  was  sent  from 
Rome  by  Pope  Damasus  I.  to  Milan,  to  aid  St.  Ambrose,  whom  he  succeeded  in  that  bishopric.  (See  St. 
Augustine's  "  Retractations,"  book  ii.,  chap,  r.) 


CONVERSION  OF  VICTORINUS. 


20I 


ceits,  according-  to  the  principles  of  this  world  ;  *  whereas  the  Platonic 
writings  tend,  in  every  way,  to  suggest  God  and  His  divine  Word.f 

"To  encourage  me,  then,  in  the  love  of  Christ's  humility,  hid  from  the 
wise,  and  revealed  to  little  ones4  he  recalled  to  mind  the  same  Victorinus, 
with  whom  he,  when  living  at  Rome,  had  been  most  intimately  acquainted  ; 
and  he  took  occasion  to  relate  to  me  an  account  of  his  friend  that  I  will 
not  pass  over  in  silence,  because  it  redounds  to  the  great  glory  of  thy 
grace,  O  Lord. 

"Simplicianus  related  how  this  aged  and  most  learned  man,  thoroughly 
versed  in  all  the  liberal  sciences,  who  had  read  and  judged  and  explained 
so  many  works  of  the  philosophers,  who  had  taught  so  great  a  number 
of  noble  senators,  and  who  also  had  merited  and  gained  for  himself,  in 
acknowledgment  of  his  remarkable  success  as  a  teacher,  the  rare  honor, 
so  highly  prized  by  the  citizens  of  this  world,  of  having  his  statue  set  up 
in  the  Roman  Forum  ;  how  he,  even  to  that,  his  old  age,  had  been  a 
worshiper  of  idols,  taking  part  in  those  profane  rites  to  which  nearly  all 
the  nobility  as  well  as  the  people  of  Rome  at  that  time  were  so  given  up  ; 
for  they  worshiped  all  kinds  of  monstrous  divinities,  even  the  barking 
[dog-headed]  Anubis  of  Egypt ;  monsters,  who  all  in  former  days  had, 
as  enemies  to  the  Romans,  fought  against  Neptune,  Venus,  and  Minerva  ;  § 
so  that,  indeed,  Rome  was  now  supplicating  the  very  demons  she  had 
vanquished. 

"  How  this  aged  Victorinus,  who,  by  his  thunderlike  eloquence,  for  so 
many  years  had  been  defending  these  hateful  idols,  yet  now,  old  as  he 
was,  did  not  blush,  O  God,  to  become  the  child  of  thy  Christ,  the  new- 
born babe  of  thy  baptismal  font,  submitting  his  neck  to  the  yoke  of 
lumility,  and  his  subdued  forehead  to  the  reproach  of  the  cross.. 

"  O  Lord,  my  Lord,  thou  who  didst  bow  the  heavens  and  didst  come 
iown,  who  didst  touch  the  mountains,  and  they  gave  forth  smoke,  ||  by 
what  winning  ways  didst  thou  make  entrance  for  thyself  into  that  heart  ? 

"  Victorinus,  as  Simplicianus  told  me,  used  to  read  Holy  Scripture, 
and  most  diligently  examine  and  most  profoundly  study  all  Christian 
votings;  and  one  day  he  said  to  Simplicianus,  not  publicly,  but  in  a  more 
:onfidential  and  friendly  way:  'You  must  know  that  now  I  am  a  Chris- 
tian.' To  this  Simplicianus  replied:  '  I  will  not  believe  it,  nor  shall  I 
account  you  as  a  Christian  unless  I  see  you  among  the  faithful  in  the 
Church  of  Christ.' 

"  Victorinus,  turning  it  into  jest,  with  a  smile  replied:  '  Do  the  walls, 
then,  make  people  Christians  ? '     And  often  would  he  say  that  now  he 


*  See  Colossians  ii.  8. 

f  Logos,  Sermo,  or  Verbum. 

%  St.  Matthew  xi.  25. 


§  See  Mneid  of  Virgil,  book  viii. 
I  Psalm  cxliii.  5. 


line  698. 


I 


202  PART  II.— NO.  3. 

\\  as  a  Christian,  and  Simplicianus  as  often  made  the  same  reply  as  befor 
to  which  Victorinus  would  always  return  the  same  jest  about  the  wall 
for  he  was  afraid  of  offending  his  friends,  those  haughty  worshipers 
demons,  from  the  lofty  height  of  whose  Babylonian  dignity,  as  from  tl 
cedars  of  Libanus,*  which  the  Lord  had  not  yet  broken  in  pieces, 
feared  that  a  heavy  storm  of  enmity  would  fall  down  upon  him. 

But,  after  a  while,  by  reading,  and  by  a  thirst  for  truth,  he  gaine 
inward  strength,  and  feared  to  be  disowned  by  Christ  before  the  hoi 
angels  if  he  should  be  afraid  to  confess  Him  before  men;  and  he  seemt 
to  himself  guilty  of  a  great  crime  in  being  ashamed  of  the  mysteries 
the  humiliationf  of  thy  eternal  Word,  and  of  not  having  been  ashame( 
of  the  sacrilegious  rites  of  proud  demons,  in  which,  as  a  haughty  w( 
shiper,  he  had  taken  part. 

"  Emboldened  to  cast  off  false  shame  in  quitting  vanities,  he  tool 
shame  to  himself  for  not  having  stood  by  the  truth;  so  that  suddenly 
and   unexpectedly  he   said    to   Simplicianus,  who   told   me  so    himself: 
4  Come,  let  us  go  to  the  Church,  for  a  Christian  I  will  be.' 

"  Simplicianus,  beside  himself  with  joy,  at  once  went  with  him. 
When  there,  after  he  had  received  the  first  instructions  in  the  Christian 
mysteries,  he  soon  also  gave  in  his  name  that  he  might  be  regenerated  in 
holy  baptism,  to  the  wonder  of  Rome  and  joy  of  the  Church.  '  The 
proud  saw  and  were  angry,  they  gnashed  with  their  teeth  and  pined 
away. 'J  '  But  as  for  thy  servant,  the  Lord  God  was  his  hope,  and  he  had 
not  regard  to  vanities  and  lying  follies. '§ 

"  At  last,  when  the  hour  came  for  his  making  profession  of  the  faith, 
which,  at  Rome,  it  is  the  custom  for  those  who  come  to  receive  thy  grace 
to  pronounce  in  a  set  form  of  words  learnt  by  heart,  from  a  raised  place, 
in  the  sight  of  the  faithful,  Simplicianus  told  me  that  it  was  proposed  by 
the  priests  to  Victorinus  to  make  his  profession  privately,  as  it  was  cus- 
tomary to  allow  to  some  who  seemed  likely  to  be  troubled  through  bash- 
fulness;  but  that  he  chose  rather  to  make  his  profession  of  the  saving  faith 
in  the  presence  of  the  holy  congregation. 

"  What  he  had  been  accustomed  to  teach  from  his  chair  of  rhetoric 
was  not  indeed  a  matter  of  salvation,  and  yet  he  had  professed  that 
science  publicly;  how  much  less  reason  could  there  be  for  him,  who  never 
had  feared  when  speaking  his  own  words  to  crowds  of  foolish  men,  now 
to  be  afraid  to  pronounce  thy  words,  O  Lord,  before  thy  gentle  flock  ? 

"  When,  then,  as  he  went  up  to  make  his  present  profession  of  faith, 
all  who  knew  him  (and  who  was  there  that  did  not  know  him  ?)  one  and 
all,  according  to  their  acquaintance  with  him,  uttered  his  name  in  an  out- 

*  Psalms  xxviii.  5.  f  St.  John  i.  14. 

%  Psalm  cxi.  9.  §  Psalm  xxxix.  4. 


SOME  DISTINGUISHED  CONVERTS  OF  NORTH  AMERICA.        203 

burst  of  joy  ;  and,  from  the  mouths  of  all  rejoicing  together,  in  a  hushed 
voice  on  all  sides,  resounded,  '  Victorinus  !  Victonnus  ! ' 

"  Quickly  the  people  broke  silence  at  the  joy  of  seeing  him,  and  quickly 
all  again  were  still,  in  order  to  hear  him  speak. 

"  He  pronounced  the  truthful  Christian  faith  with  admirable  confi- 
dence, and  all  were  longing  to  carry  him  off  into  their  innermost  heart ; 
and  this,  O  Lord,  they  did  by  the  embrace  of  joy  and  love — these  two 
affections  were  the  hands  that  took  him  prisoner." 


;0.  \—  0ome  Oistmguisljeb  Concerts  of  Nortl)  America. 


r 

Among  the  many  illustrious  men  who  have  left  the  ranks  of  Protestant- 
ism for  the  Catholic  Church  in  America  are  the  Most  Rev.  James  Roose- 
velt Bayley,  D.  D.,  late  archbishop  of  Baltimore;  the  Most.  Rev.  James 
7rederick  Wood,  D.  D.,  archbishop  of  Philadelphia  ;  the  Right  Rev.  Josue 

roung,  D.  D.,  late  bishop  of  Erie;  Tyler,  late  bishop  of  Hartford  ;  Becker, 

ishop  of  Wilmington ;  Gilmour,  bishop  of  Cleveland :  S.  H.  Rosencrans, 
}ishop  of  Columbus  ;  E.  P.  Wadhams,  bishop  of  Ogdensburg  ;  and  the  late 
_,.  S.  Ives,  D.  D.,  formerly  Protestant  bishop  of  North  Carolina,  who,  having 
ecognized  the  truth  of  Catholicism,  renounced  everything  to  become  a  lay- 
man in  her  fold  ;  the  Very  Rev.  George  H.  Doane,  vicar-general  of  the 
diocese  of  Newark,  and  son  of  the  Protestant  bishop  of  that  name ;  the 
ate  Rev.  Francis  A.  Baker,  C.  S.  P.,  a  well-known  missionary  in  the 
Jnited  States  ;  the  Rev.  James  Kent  Stone,  late  president  of  Hobart 
and  Kenyon  colleges,  now  a  Passionist  (Father  Fidelis)  ;  the  Very  Rev. 
I.  T.  Hecker,  C.  S.  P.;  A.  F.  Hewitt,  C.  S.  P.;  Edward  Dwight  Lyman; 

ormerly  Protestant  clergymen  of  distinction,  and  now  Catholic  priests  ; 

enerals  Rosecrans,  Newton,  James  A.  Hardy  and  others;  Orestes  A. 
3rownson,  LL.  D.,  the  distinguished  reviewer,  whom  Lord  Brougham 
styled  "  the  master-mind  of  America ;  "  General  D.  W.  Clark  of  Vermont  ; 
Dr.  Joshua  Huntington,  the  well-known  author  of  Rosemary,  Gropings  after 
Truth,  etc.;  the  Hon.  Thomas  Ewing,  senator  from  Ohio,  and  for  some 
time  secretary  of  the  United  States  Treasury  ;  the  Hon.  Henry  May,  one 
of  the  leaders  of  his  party  in  the  House  of  Representatives  ;  Homer 
Wheaton,  Esq.,  of  Poughkeepsie,  N.  Y.,  at  first  a  lawyer,  afterward  a  Prot- 
estant minister,  until  he  was  led  into  the  Catholic  Church  ;  the  late  Judge 
Arrington  of  Chicago ;  Prof.  Otto  Shurrer  of  the  University  of  Notre 
Dame,  formerly  a  Lutheran  minister;  Prof.  Lucius  Tong  of  the  same 
institution;  Hon.  Frank  Hurd,  the  distinguished  member  of  Congress; 
the  late  Senator  Progh,  and  the  late  Prof.  Halderman,  an  eminent  man 
of  science.     Besides  these,   there  are  the  Hon.  Thomas  B.  Florence  of 


904  PART  II.— NO.  5. 

Philadelphia,  for  sixteen  years  a  member  of  the  United  States  House 
Representatives ;  the  Hon.  Judge  T.  Parkin  Scott  of  Baltimore,  and 
great  number  of  others,  eminent  in  the  different  walks  of  Life. 


Xo.  5—  Earnest  Appeal  to  Protestants,  Suggested  bn  tl)c Effect- 
ing lUorbs  of  St.  Augustine,  Bisljop  of  t)ippo,  to  tlje  Donatists. 

Let  me  beg  of  you,  my  brethren,  to  consider  how  beautiful  is  the 
Catholic  unity  in  doctrine  by  which  the  faith  is  preached,  without 
shadow  of  change  and  with  authority,  in  each  Catholic  cathedral  and 
church ;  and  how  reverenced  it  is  by  the  faithful.  See  how  the  Catholic 
teaching  is  set  high  in  our  colleges  above  the  assaults  of  infidelity  and  the 
contradictory  wranglings  of  so-called  scientific  theories  ;  how  striking  is 
the  Catholic  unity  in  government,  by  which  spiritual  jurisdiction,  issuing 
from  Christ,  flows  in  fair  subordination  through  bishop  and  priest,  so  that 
each  pastor  knows  his  own  flock,  while  his  flock  knows  him  and  hears  his 
voice. 

What  a  contrast  between  this  blessed  vision  of  peace  within  the  Church 
and  the  scene  of  disorder  and  tumult  that  oppresses  you  outside  !  There, 
nearly  every  pulpit  is  made  the  centre  of  a  different  teaching,  which  de-« 
livered  without  authority,  is  heard  without  submission  ;  there,  sometimes, 
the  very  foundations  of  Christianity  are  uptorn  to  be  shaped  anew,  ac- 
cording to  the  individual  bias  or  the  caprice  of  an  excited  assembly  ; 
there,  the  flock  strays  after  strangers  whose  own  the  sheep  are  not. 

Here  seasonably  come  those  words  of  St.  Augustine  :  "  Diverse  doc- 
trines resound,  various  heresies  arise.  Fly  to  the  tabernacle  of  God — 
namely,  the  Catholic  Church  ;  there  you  will  be  protected  from  the  con- 
tradiction of  tongues."  * 

I  will  also  appeal  to  you  in  the  affectionate  words  which  the  same 
holy  doctor  and  father  of  the  Church  addressed  to  the  Donatists  of  his 
day  :  "  Come  to  us,  brothers,  come,  that  you  may  be  engrafted  on  the 
true  vine.  You  yourselves  cannot  but  perceive  what  the  Catholic  Church 
is,  and  what  it  is  to  be  cut  off  from  the  stem.  If,  then,  there  be  among  you 
any  who  have  care  of  themselves,  let  them  arise,  and  come  and  draw 
vigor  from  the  root.  Let  them  come  before  it  is  too  late  ;  before  they 
lose  the  little  Catholic  sap  that  yet  remains  to  them,  and  become  dry 
wood  fit  only  for  the  fire.  Come,  then,  to  us,  brothers,  if  you  will,  and 
be  engrafted  on  the  vine.  It  grieves  us  to  see  you  lying  as  you  are,  lop- 
ped off  from  the  tree.     Reckon,  then,  one  by  one,  the  pontiffs  who  have 

*  Diversae  doctrinae  personant ,  diversae  haereses  oriuntur.  Curre  ad  tabernaculum  Dei,  id  est,  Ecclesmm 
Githolicam  !  ibi protegeris  a  conlradictione  /inguarum." 


PRA  VERS.  205 

sat  from  this  time  downward  on  Peter's  very  seat,  and  mark  the  regular 
succession  in  that  order  of  fathers.  That  seat  is  the  rock  which  the 
proud  gates  of  hell  overcome  not." 

3fa.  6—21  €t)oice  of  praters. 

Our  Father  who  art  in  heaven,  hallowed  be  Thy  name  ;  Thy  kingdom 
come  ;  Thy  will  be  done  on  earth,  as  it  is  in  heaven.  Give  us  this  day 
our  daily  bread  ;  and  forgive  us  our  trespasses,  as  we  forgive  them  that 
trespass  against  us ;  and  lead  us  not  into  temptation  ;  but  deliver  us  from 
jvil.     Amen. 

The  Hail  Mary. 

Hail  Mary,  full,  of  grace,  the  Lord  is  with  thee  ;  blessed  art  thou 
imong  women,  and  blessed  is  the  fruit  of  thy  womb,  Jesus.     Holy  Mary, 
[other  of  God,  pray  for  us  sinners,  now  and  at  the  hour  of  our  death. 
[men. 

Gloria  Patri. 

Glory  be  to  the  Father,  and  to  the  Son,  and  to  the  Holy  Ghost.     As 
it  was  in  the  beginning,  is  now,  and  ever  shall  be,  world  without  end. 
Imen. 

A  Daily  Prayer. 

O  God,  of  infinite  majesty  and  power,  Creater  of  heaven  and  earth,  I 
idore  thee  profoundly,  and  thank  thee  from  the  bottom  of  my  heart  for 
the  great  benefits  of  creation  and  redemption,  and  for  all  the  other  bless- 
ings which  thou  hast  bestowed  upon  me  ;  I  love  thee  with  all  my  heart, 
ind  above  all  things.  And,  because  thou  art  the  very  truth  who  canst 
teither  be  deceived,  nor  deceive  any  one,  I  firmly  believe  all  things  thou 
last  revealed  to  the  Church,  and  through  the  Church  hast  made  known 
into  me.  I  trust,  in  thy  infinite  mercy  and  goodness,  that  thou  wilt  par- 
Ion  all  my  sins  through  the  merits  of  Jesus  Christ,  and  give  me  all  the 
lecessary  means  of  salvation,  doing  on  my  part  what  thou  commandest 
md  requirest  of  me.  I  am  extremely  sorry  for  having  offended  thee. 
rith  the  help  of  thy  grace,  which  I  humbly  and  fervently  implore,  I  will 
lever  offend  thee  willfully  again,  for  the  time  to  come.  Give  me  strength 
to  withstand  every  temptation  ;  give  me  patience  in  my  troubles  :  help 
me  to  keep  in  charity  with  all  my  neighbors,  and  grant  me  the  grace  of 
)erseverance. 

O  Virgin  Mary,  intercede  for  me  ;  Saint  Joseph,  pray  for  me  ;  my 
guardian  angel,  protect  me  ;  all  ye  saints  and  angels  of  heaven,  pray  for 
me.     Amen. 


206  PART  II.— NO.  6. 

ROSARV  OF  THE  BLESSED  VlRGIN. 

By  the  rosary  (or  beads)  is  meant  an  excellent  devotional  practice 
devised  by  the  wise  God,  made  known  by  the  Blessed  Virgin  herself  t( 
St.  Dominic,  and  commenced  in  the  thirteenth  century.  It  consists  of 
fifteen  small  parts.  Each  part  is  made  up  of  "a  mystery,"  one  "Our 
Father  "  and  ten  "  Hail  Marys,"  followed  by  one  "  Glory  be  to  the  Father.' 
No  other  prayers  whatever  form  part  of  the  rosary :  those  that  are  sail 
before  or  after  each  decade,  are  merely  pious  additions. 

By  "mystery"  is  understood  a  trait  of  the  life  of  our  Lord  or  of  His 
holy  Mother.  These  mysteries  are  divided  into  three  series  of  five  each, 
called  the  Joyful,  the  Sorrowful,  and  the  Glorious. 

Joyful  Mysteries. 

i.  The  Annunciation  to  the  blessed  Virgin. 

2.  Visitation  of  the  blessed  Virgin  to  St.  Elizabeth. 

3.  Birth  of  Jesus  at  Bethelem. 

4.  Presentation  of  Jesus  in  the  Temple. 

5.  Finding  of  the  child  Jesus  in  the  Temple. 

Sorrowful  Mysteries. 

1.  The  Agony  of  Jesus  in  the  Garden  of  Gethsemane. 

2.  Scourging  of  Jesus  at  the  pillar. 

3.  Crowning  of  Jesus  with  thorns. 

4.  Carrying  of  the  cross  by  Jesus  to  Mount  Calvary. 

5.  Crucifixion  of  Jesus  on  Mount  Calvary. 

Glorious  Mysteries. 

1.  The  Resurrection  of  Jesus. 

2.  Ascension  of  Jesus. 

3.  Descent  of  the  Holy  Ghost  upon  the  Apostles. 

4.  Assumption  of  the  blessed  Virgin  into  heaven. 

5.  Crowning  of  the  blessed  Virgin  in  heaven. 

Note. — Most  people  say  only  the  third  part  of  the  rosary,  that  is,  five  decades,  each  day  :  in  that  case, 
though  you  may  say  either  the  Joyful,  or  the  Sorrowful,  or  the  Glorious  Mysteries  at  your  choice,  yet  it  is 
the  prevailing  custom  to  say  the  Joyful  Mysteries  on  Mondays  and  Thursdays,  the  Sorrowful  on  Tuesdays 
and  Fridays,  and  the  Glorious  on  Wednesdays,  Saturdays  and  Sundays. 

The  Angelus.* 

I.     V.  Angelus  Domini  nuntiavat  Mariae.  I.  The  angel  of  the  Lord  announced  unto 

Mary. 
R.  Et  conc£pit  de  Spiritu  Sancto.  R.  And  she  conceived  of  the  Holy  Ghost. 

*  At  Easter  Time,  instead  of  the  "  Angelus,"  the  "  Regina  Coeli  laetare,  Alleluia,"  is  said,  standing. 


PRA  VERS. 


207 


Ave  Maria,  gratia  plena,  Dominus  tecum; 
benedicta  tu  in  mulieribus,  et  benedictus  fruc- 
tus  ventris  tui,  Jesus.  Sancta  Maria,  mater 
Dei,  ora  pro  nobis  peccatoribus,  nunc  et  in 
hora  mortis  nostras.  Amen. 
II.  V.  Ecce  Ancilla  Domini. 
R.  Fiat  mihi  secundum  verbum  tuum. 

Ave  Maria,  etc. 

III.    V.  Et  Verbum  caro  factum  est. 
R.  Et  habitavit  in  nobis. 
Ave  Maria,  etc. 

V.  Ora  pro  nobis,  Sancta  Dei  Genetrix. 
R.  Ut     digni     efficiamur     promissionibus 
Christi. 


Hail,  Mary,  full  of  grace,  the  Lord  is  with 
thee  ;  blessed  art  thou  among  women,  and 
blessed  is  the  fruit  of  thy  womb,  Jesus.  Holy 
Mary,  Mother  of  God,  pray  for  us  sinners,  now 
and  at  the  hour  of  our  death,  Amen. 

II.  Behold  the  handmaid  of  the  Lord. 

R.  Be  it  done  unto  me  according  to  thy 
word.  (St.  Luke  i.  38.) 
Hail,  Mary,  etc. 

III.  And  the  Word  was  made  flesh. 

R.  And  dwelt  among  us.    (St.  John  i.  14.) 
Hail,  Mary,  etc. 

V.  Pray  for  us,  O  holy  Mother  of  God. 
R.  That  we  may  be  made  worthy  of  the 
promises  of  Christ. 


Or  emus. 

Gratiam  tuam,  quassumus,  Domini,  menti- 
bus  nostris  infunde;  ut  qui,  angelo  nuntiante, 
Christi  Filii  tui  incarnationem  cognovimus,  per 
Passionem  ejus  et  Crucem  ad  resurrectionis 
gloriam  perducamur  ;  per  eundem  Christum 
Dominum  Nostrum.     Amen. 


Let  us  Pray. 

Pour  forth,  we  beseech  Thee,  O  Lord,  Thy 
grace  into  our  hearts;  that  we,  to  whom  the  in- 
carnation of  Christ  Thy  Son  was  made  known 
by  the  message  of  an  angel,  may,  by  His  Pas- 
sion and  Cross,  be  brought  to  the  glory  of  His 
resurrection  ;  through  the  same  Christ  our 
Lord.     Amen. 


From  Compline  on  Holy 

egina  Coeli,  laetare;  alleluia. 

uia  quem  meruisti  portare;  alleluia. 
Resurrexit  sicut  dixit;  alleluia. 
Ora  pro  nobis  Deum;  alleluia. 


Saturday  till  Trinity  Eve. 

Joy  to  thee,  O  Heavenly  Queen,  alleluia. 
He  whom  thou  wast  meet  to  bear;  alleluia. 
As  He  promised,  hath  arisen;  alleluia. 
Pour  for  us  to  Him  thy  prayer;  alleluia. 


V.  Gaude  et  lsetare,  Virgo  Maria;  alleluia.  V.  Rejoice  and  be  glad,  O  Virgin  Mary ; 

alleluia. 
R.  Quia  surrexit  Dominus  vere;  alleluia.  R.  For  the  Lord  hath  risen  indeed;  alleluia. 


Oremus. 

Deus,  qui  per  resurrectionem  Filii  tui  Dom- 
i  nostri  Jesu  Christi  mundum  laetificare  dig- 
itus es;  praesta,  quaesumus,  utper  ejus  Geni- 
icem  Virginem  Mariam  perpetuae  capiamus 

udia  vitae,  per  eundem  Christum  Dominum 
ostrum. 

R.  Amen. 

V.  Divinum  auxilium  maneat  semper  nobis- 
um. 

R.    Amen. 

V.  Fidelium  animae,  per  misericordiam  Dei, 

quiescant  in  pace. 

R.  Amen. 


Let  us  Pray. 

O  God,  who  didst  vouchsafe  to  give  joy  to 
the  world  through  the  resurrection  of  Thy  Son 
our  Lord  Jesus  Christ ;  grant,  we  beseech 
Thee,  that,  through  His  Mother,  the  Virgin 
Mary,  we  may  obtain  the  joys  of  everlasting 
life.     Through  the  same  Christ  our  Lord. 

R.   Amen. 

V.  May  the  divine  assistance  remain  always 
with  us. 

R.  Amen. 

V.  May  the  so'uls  of  the  faithful  departed, 
through  the  mercy  of  God,  rest  in  peace. 

R.  Amen. 


208 


PART  II.— NO.  7. 
Prayers  for  the  Dying. 


Let  us  say  three  "  Our  Fathers  "  in  honor  of  the  agony  of  Jesus,  ar 
three  "  Hail  Marys,"  in  honor  of  our  Lady's  dolors,  for  the  faithful  wl 
are  this  day  throughout  the  world  in  their  last  agony. 

Indulgences:    300  days  every  recital.     Plenary  once  a  month,  both  applicable  to  the  he 
souls  in  purgatory. 

The  Divine  Praises,  said  after  Mass  and  Benediction  hi  many  Churches 
the  People  repeating  each  portion  after  the  Priest. 

1.  Blessed  be  God. 

2.  Blessed  be  His  holy  name. 

3.  Blessed  be  Jesus  Christ,  true  God  and  true  man. 

4.  Blessed  be  the  Name  of  Jesus. 

5.  Blessed  be  Jesus  in  the  most  Holy  Sacrament  of  the  Altar. 

6.  Blessed  be  the  great  Mother  of  God,  Mary  most  holy. 

7.  Blessed  be  her  holy  and  Immaculate  Conception. 

8.  Blessed  be  the  name  of  Mary,  Virgin  and  Mother. 

9.  Blessed  be  God  in  His  Angels  and  in  His  Saints.     Amen. 

Act  of  Resignation  to  the  Will  of  God. 

May  the  most  just,  most  high,  and  most  amiable  will  of  God  be  don( 
praised,  and  eternally  exalted  in  all  things.     Amen. 
May  the  most  sacred  Heart  of  Jesus  be  loved  by  all. 

Prayer  in  our  Last  Agony. 

Into  Thy  hands,  O  Lord,  I  commend  my  spirit.  (St.  Luke  xxiii.  46/ 
Lord  Jesus,  receive  my  soul. 


No,  7.— 21  |)ra])er  for  a  @oo&  IDcatl). 

Lord  Jesus,  God  of  goodness,  and  Father  of  mercy,  I  prostrate  mysel 
before  Thee  with  a  contrite  and  humble  heart,  and  commend  to  Thee  rm 
last  hour,  and  what  thereafter  awaits  me. 

When  my  feet,  motionless,  shall  warn  me  that  my  course  in  this  worl 
is  approaching  its  end,  O  loving  Jesu,  have  mercy  on  me. 

When  my  hands,  cold  and  shaking,  shall  no  longer  be  able  to  keep 
holding  the  crucifix  pfesented  to  me,  and  I  shall  be  obliged  to  let  it  drop 
on  my  bed  of  sorrow,  O  loving  Jesu,  have  mercy  on  me. 

When  my  eyes,  cloudy,  and  turned  aside,  through  dread  of  imminent 


PRA  VERS.  .  209 

death,  shall  cast  upon  Thy  image  languid  and  dying  looks,  O  loving  Jesu, 
have  mercy  on  me. 

When  my  lips,  cold  and  trembling,  shall  utter  for  the  last  time  Thy 
adored  name,  O  loving  Jesu,  have  mercy  on  me. 

When  my  cheeks,  pale  and  livid,  shall  inspire  compassion  and  grief  in 
the  bystanders,  and  my  hair,  moistened  by  the  cold  sweat  of  death,  shall 
announce  that  my  end  is  come,  O  loving  Jesu,  have  mercy  on  me. 

When  my  ears,  ready  to  be  shut  for  ever  to  the  discourses  of  men,  shall 
■  open  to  listen  to  Thy  voice,  uttering  the  irrevocable  sentence  that  fixes 
•  my  everlasting  doom,  O  loving  Jesu,  have  mercy  on  me. 

When  my  fancy,  disturbed  by  painful  and  dreadful  imaginations,  shall 
be  plunged  into  sadness,  and  my  spirit,  troubled  by  the  sight  of  my  in- 
iquities and  by  the  dread  of  Thy  justice,  shall  struggle  with  the  spirit  of 
darkness  who  would  turn  away  my  eyes  from  Thy  soothing  mercies,  and 
I  throw  me  into  despair,  O  loving  Jesu,  have  mercy  on  me. 

When  my  feeble  heart,  torn  by  the  pangs  of  illness,  shall  be  assailed 
by  the  dread  of  death,  and  exhausted  by  the  efforts  it  shall  have 
made  against  the  enemies  of  my  salvation,  O  loving  Jesu,  have  mercy 
on  me. 

When  I  shall  shed  the  last  tears,  symptoms  of  my  imminent  dissolu- 
tion, receive  them,  O  Lord,  as  a  sacrifice  of  expiation,  and  grant  that  I 
may  breathe  my  last  as  victim  of  penance  ;  and  in  that  terrible  moment, 
O  loving  Jesu,  have  mercy  on  me. 

When  my  relatives  and  friends,  standing  by  me,  shall  sympathize  with 
my  miserable  state,  and  pray  for  me,  O  loving  Jesu,  have  mercy  on  me. 
When  I  shall  have  lost  the  use  of  my  senses,  and  the  whole  world  shall 
disappear  from  me,  and  I  shall  sigh  in  the  anguish  of  agony  and  the  strug- 
gles of  death,  O  loving  Jesu,  have  mercy  on  me. 

When  the  last  sighs  of  my  heart  shall  compel  my  soul  to  leave  the 
3dy,  receive  them,  O  Lord,  as  signs  of  a  holy  longing  to  fly  to  Thee  ;  and 
len,  O  loving  Jesu,  have  mercy  on  me. 

When  my  soul,  from  the  door  of  my  lips  shall  go  out  of  this  world  for 
/er,  and  shall  leave  my  body  pale,  cold,  and  lifeless,  accept,  O  Lord,  the 
ssolution  of  my  being  as  a  homage  which  I  offer  to  Thy  divine  majesty  ; 
id  then,  O  loving  Jesu,  have  mercy  on  me. 

Lastly,  when  my  soul  shall  appear  before  Thee,  and  shall  behold  for 
le  first  time  the  immortal  splendor  of  Thy  majesty,  O  Lord,  pray,  do  not 
:ject  it  from  Thee  ;  deign  to  receive  my  poor  soul  in  the  arms  of  Thy 
ercy,  that  it  may  sing  Thy  praises  for  ever. 

O  God,  who,  condemning  us  to  death,  didst  conceal  the  moment  and 
e  hour  of  it,  grant  that,  walking  in  the  paths  of  justice  and  holiness,  we 
ay  deserve  to  depart   from  this  world  in  Thy  holy  love,  through  the 


2IO  .  IWRT  fl.—NO.  8. 

merits  of  our  Lord  Jesus  Christ,  who  liveth  and  reigneth  with  Thee  in  tl 
unity  of  the  Holy  Ghost,  world  without  end.     Amen. 

Sfa  8.— Stations  (or  tUaij)  of  tljc  <£ross. 

The  "  Stations  of  the  Cross  "  is  a  devotional  exercise  instituted  as 
means  of  helping  us  to  meditate  on,  and  have  sympathy  for,  the  suffering 
of  our  divine  Lord.  The  early  Christians  had  the  deepest  love  and  venen 
tion  for  the  places  made  sacred  by  the  sufferings  and  presence  of  Jesi 
Christ.  Devout  pilgrims  went  to  the  Holy  Land,  from  the  furthest  par 
of  the  earth,  to  visit  Jerusalem,  the  Garden  of  Olives,  and  Mount  Calvar 
To  encourage  the  piety  and  devotion  of  her  children,  the  Church  grante( 
many  and  great  indulgences  to  those  who  with  true  sorrow  visited  certain 
spots  of  our  Lord's  passion.  Now,  there  were  many  who  wished  to  share 
in  this  devotion,  and  partake  of  the  spiritual  blessings  attached  to  it,  but 
who,  through  various  causes,  were  unable  to  do  so  ;  therefore  the  Church 
sanctioned  the  erecting  in  churches  of  fourteen  pictures,  representing  four- 
teen scenes  of  the  passion,  called  "  stations  of  the  cross,"  and  granted  to 
persons  who  practice  this  devotion  the  same  indulgences  as  are  granted 
to  those  who  visit  the  said  holy  places  in  Jerusalem. 

If  you  have  a  prayer-book  with  the  prayers  of  the  "  Way  of  the  Cross" 
in  it,  you  will  follow  the  directions,  and  say  the  prayers  therein  laid  down. 
If  not,  you  can  still  practise  this  devotion  in  a  church  where  the  stations 
are  duly  erected,  and  gain  likewise  the  indulgences  by  acting  as  follows: 

First  you  say  three  "  Our  Fathers  "  before  the  holy  sacrament  in  prep- 
aration for  the  "  Way  of  the  Cross,"  in  order  to  obtain  help  from  God  to 
do  it  well ;  then  you  go  to  the  first  station,  kneel  down,  meditate  for  a 
few  minutes  on  the  mystery  there  represented,  or  on  any  other  point  of 
the  passion  of  our  Lord,  and  conclude  with  the  Lord's  Prayer,  a  "Hail 
Mary,"  and  "  Glory  be  to  the  Father."  You  rise  and  walk  to  the  other 
thirteen  stations,  doing  before  each  the  same  thing.  At  the  end  of  the 
fourteenth  station,  you  go  again  before  the  high  altar,  thank  Almighty 
God  for  the  privilege  and  assistance  granted,  and  recite  five  "  Our  Fa- 
thers," "  Hail  Marys,"  and  "  Glory  be  to  the  Father,"  according  to  the  in- 
tention of  the  sovereign  pontiff. 

Prayer  to  our  Crucified  Lord, 
while  we  coiitemplate  what  He  suffered  for  us. 

Behold,  O  kind  and  most  sweet  Jesus,  I  cast  myself  on  my  knees  in 
Thy  sight,  and  with  the  most  fervent  desire  of  my  soul  I  pray  and  be- 


PRA  VERS. 


21  I 


seech  Thee  to  impress  upon  my  heart  lively  sentiments  of  Faith,  Hope, 

and  Charity,  with  true  repentance  for  my  sins,  and  a  most  firm  purpose 

of  amendment ;  while  with  deep  affection  and  grief  of  soul  I  call  to  mind 

and  ponder  on  Thy  five  most  precious  wounds,  having  before  my  eyes  that 

which  the  prophet  David  spoke  of  Thee,  O  good  Jesus  :  "They  have  dug 

my  hands  and  feet ;  they  have  numbered  all  my  bones."  (Psalm  xxi.  17.) 

Note. — To  the  devout  reciting  of  this  foregoing  prayer,  "  Behold,  O 

kind,"  &c,  in  any  language,  is  annexed,  by   Pope   Pius  VII.,  April    10, 

1821  (in  a  decree  of  the  Sacred  Congregation  of  Indulgences),  a  plenary 

indulgence,  which  may  be  obtained  by  all  the  faithful  who,  after  having 

xmfessed  their  sins  with  contrition,  and  received  holy  communion,  shall 

levoutly  recite  it  before  any  representation  of  Christ  crucified.     This  in- 

lulgence  is  also  applicable  to  the  souls  in  purgatory. 

Aspirations  to  Jesus. 

Jesus,  poor,  abject,  unknown,  and  despised,  hated,  calumniated,  perse- 
lted,  and  abandoned  by  men,  tempted  by  the  devil,  betrayed,  and  sold 
>r  a  vile  price. 

R.  Have  mercy  on  us. 

Jesus,  sorrowful  unto  death,  dragged  along  and  bound  with  ropes  and 
lains,  clothed  in  the  garment  of  shame  and  ignominy,  blamed,  accused, 
mdemned  and  set  aside  for  Barabbas. 

R.  Have  mercy  on  us. 

Jesus,  stripped  with  infamy,  and  scourged  unto  blood,  beaten  and  de- 
ided,  crowned  with  thorns,  saluted  in  mockery,  defiled  with  spittle, 
truck,  outraged,  and  jeered. 

R.  Have  mercy  on  us. 

Jesus,  laden  with  the  cross  of  our  sins,  and  with  the  maledictions  of 
le  people,  nailed  to  the  infamous  tree  between  two  thieves,  overwhelmed 
nth.  opprobrium,  agony,  and  humiliations,  despised,  and  dishonored  be- 
>re  men. 

R.  Have  mercy  on  us. 

O  most  sweet  Jesus,  Thou  who  for  love  of  us  hast  deigned  to  suffer  an 

lfinity  of  shame  and  incomprehensible  humiliation,  may  our  hearts  be 

leeply  impressed  with  esteem  and  love  for  Thy  sufferings,  and  an  ardent 

;sire  to   imitate  Thee  in  Thy  humble,  poor,  laborious,  beneficent,  and 

lespised  life.     Amen. 

Pious  Offering. 

Eternal  Father,  we  offer  Thee  the  most  precious  blood  of  Jesus  Christ 
)r  the  whole  state  of  Christ's  Church,  and  for  all  other  ends  which  may 
)e  pleasing  to  Thee. 


212  PART  II.— NO.  8. 

A  Prayer  in  Sickness  or  Affliction. 

O  Lord  Jesus  Christ,  I  receive  this  affliction  with  which  Thou 
pleased  to  visit  me  as  coming  from  Thy  fatherly  hand.  It  is  Thy  wil 
and  therefore  I  submit — "Not  my  will,  but  Thine  be  done."  May  n 
to  the  honor  of  Thy  holy  name,  and  for  the  good  of  my  soul.  I  h( 
offer  myself  with  an  entire  submission  to  all  Thy  appointments  ;  to  suf 
whatever  Thou  pleasest,  as  long  as  Thou  pleasest,  and  in  what  manne 
Thou  pleasest ;  for  I,  Thy  creature,  O  Lord,  have  often  and  most  ungrat 
fully  offended  Thee,  and  Thou  mightest  justly  have  visited  me  with  Tl 
severest  punishments.  Oh,  let  Thy  justice  be  tempered  with  mercy,  and 
let  Thy  heavenly  grace  come  to  my  assistance,  to  support  me  under  this 
affliction !  Confirm  my  soul  with  strength  from  above,  that  I  may  bear 
with  true  Christian  patience  all  the  uneasiness,  pains,  and  troubles  under 
which  I  labor  ;  preserve  me  from  all  temptations  and  murmuring  thoughts, 
that  in  this  time  of  affliction  I  may  in  no  way  offend  Thee  ;  and  grant 
that  this  and  all  other  earthly  trials  may  be  the  means  of  preparing  my 
soul  for  its  passage  into  eternity,  that,  being  purified  from  all  my  sins,  I 
may  believe  in  Thee,  hope  in  Thee,  and  love  Thee  above  all  things,  and 
finally  through  Thy  infinite  merits,  be  admitted  into  the  company  of  the 
blessed  in  heaven,  there  to  praise  Thee  for  ever  and  ever.     Amen. 

O  God,  who  hast  doomed  all  men  to  die,  but  hast  concealed  the  hour 
of  their  death,  grant  that  I  may  pass  my  days  in  the  practice  of  holiness 
and  justice,  and  that  I  may  be  able  to  quit  this  world  in  the  peace  of  a 
good  conscience,  and  in  the  embrace  of  Thy  love,  through  Jesus  Christ 
our  Lord.     Amen. 

A  Prayer  for  our  Holy  Father  the  Pope. 

"  The  Lord  preserve  him  and  give  him  life  ;  and  make  him  blessed 
upon  the  earth ;  and  deliver  him  not  up  to  the  will  of  his  enemies." 
(Psalm  xl.  3.) 

The  Fourth  Penitential   Psalm. 

(The  Psalms  called  Penitential  are  the  6th.  31st,  37th,  50th,  101st,  129th  and  I42d.) 
Psalm  50     (Prot.  Version,  51).     Miserere. 

1.  David  prays  for  remission  of  his  sins.  8.  for  perfect  sanctity.  17.  Praises  a  contrite 
heart,  and  prays  for  the  exaltation  of  the  Church. 

Miserere  mei,  Deus  :  *    secundum  magnam  1.  Have  mercy  upon  me,  O  God;  according 

misericordiam  tuam.  to  thy  great  mercy. 

Et   secundum   multitudinem    miserationum  2.  And  according  to  the  multitude  of  thy 

tuarum  :  *  dele  iniquitatem  meam.  tender  mercies:  blot  out  my  iniquity. 

Amplius  lava  me  ab  iniquitate  mea  :  *  eta  3.  Wash   me  yet   more  from  my  iniquity; 

peccato  meo  munda  me.  and  cleanse  me  from  my  sin. 


PR  A  VERS. 


21 


Quoniam  iniquitatem  meam  ego  cognosco:  * 
et  peccatum  meum  contra  me  est  semper. 

Tibi  soli  peccavi,  et  malum  coram  te  feci:* 
ut  justificeris  in  sermonibus  tuis,  et  vincas 
cum  judicaris. 

Ecce  enim  in  iniquitatibus  conceptus  sum:* 
et  in  peccatis  concepit  me  mater  mea. 

Ecce  enim  veritatem  dilexisti:*  incerta  et 
occulta  sapientiae  tuae  manifestasti  nihi. 

Asperges  me  hyssopo  et  mundabor:*  lava- 
bis  me,  et  super  nivem  dealbabor. 

Auditui  meo  dabis  gaudium  et  laetitiam:  *  et 
exultabunt  ossa  humiliata. 

Averte  faciem  tuam  a  peccatis  meis:  *    et 

ines  iniquitates  meas  dele. 

Cor  mundum  crea  in  me,  Deus  :  *  et 
spiritum  rectum  innova  in  visceribus  meis. 

Ne  projicies  me  a  facie  tua:*  et  Spiritum 
sanctum  tuum  ne  auferas  a  me. 

Redde  mihi  laetitiam  salutaris  tui:*  et 
spiritu  principali  confirma  me. 

Docebo  iniquos  vias  tuas:*  et  impii  ad  te 
xmvertentur. 

Libera  me  de  sanguinibus,  Deus,  Deus  salu- 
tismese:*    et  exultabit  lingua  mea  justitiam 
lam. 

_Domine  labia  mea  aperies:*   et  os   meum 
mnuntiabit  laudem  tuam. 

Quoniam  si  voluisses  sacrificium,  dedissem 
itique:  *  holocaustis  non  delectaberis. 

Sacrificium  Deo  spiritus  contribulatus:*  cor 
:ontritum  et  humiliatum,  Deus,  non  despicies. 

Benigne  fac  Domine,  in  bona  voluntate  tua 
sion:*  ut  aedificentur  muri  Jerusalem. 

Tunc  acceptabis  sacrificium  justitiae,  obla- 
tiones,  et  holocausta  :  *  tunc  imponent  super 
iltare  tuum  vitulos. 

[Gloria  Patri,  et  Filio,  et  Spiritui  Sancto. 
>icut  erat  in  principio,  et  nunc,  et  semper,  et 
in  saecula  saeculorum.     Amen.] 


4.  For  I  acknowledge  my  iniquity:  and  my 
sin  is  always  before  me. 

5.  Against  thee  only  have  I  sinned,  and 
done  evil  in  thy  sight:  that  thou  mayest  be 
justified  in  thy  words,  and  mayest  overcome 
when  thou  art  judged. 

6.  For  behold,  I  was  conceived  in  iniquities: 
and  in  sins  did  my  mother  conceive  me. 

7.  For  behold,  thou  hast  loved  truth:  the 
uncertain  and  hidden  things  of  thy  wisdom 
thou  hast  made  manifest  to  me. 

8.  Thou  shalt  sprinkle  me  with  hyssop,  and 
I  shall  be  cleansed:  thou  shalt  wash  me,  and 
I  shall  be  made  whiter  than  snow. 

9.  Thou  shalt  make  me  hear  of  joy  and 
gladness:  and  the  bones  that  have  been  hum- 
bled shall  rejoice. 

10.  Turn  away  thy  face  from  my  sins;  and 
blot  out  all  my  iniquities. 

11.  Create  in  me  a  clean  heart,  O  God:  and 
renew  a  right  spirit  within  my  bowels. 

12.  Cast  me  not  away  from  thy  face:  and 
take  not  thy  Holy  Spirit  from  me. 

13.  Restore  unto  me  the  joy  of  thy  sal- 
vation: and  strengthen  me  with  a  perfect 
spirit. 

14.  I  will  teach  the  unjust  thy  ways:  and 
the  wicked  shall  be  converted  unto  thee. 

15.  Deliver  me  from  blood -guiltiness,  O 
God,  thou  God  of  my  salvation:  and  my 
tongue  shall  extol  thy  justice. 

16.  Thou  shalt  open  my  lips,  O  Lord:  and 
my  mouth  shall  declare  thy  praise. 

17.  For  if  thou  hadst  desired  sacrifice,  I 
would  indeed  have  given  it:  with  burnt-offer- 
ings thou  wilt  not  be  delighted. 

18.  A  sacrifice  to  God  is  an  afflicted  spirit: 
a  contrite  and  humbled  heart,  O  God,  thou 
wilt  not  despise. 

19.  Deal  favorably,  O  Lord,  in  thy  good 
will  with  Sion:  that  the  walls  of  Jerusalem 
may  be  built  up. 

20.  Then  shalt  thou  accept  the  sacrifice  of 
justice,  oblations,  and  whole  burnt  offerings: 
then  shall  they  lay  calves  upon  thine  altar. 

[Glory  be  to  the  Father,  and  to  the  Son,  and 
to  the  Holy  Ghost.  As  it  was  in  the  begin- 
ning, is  now,  and  ever  shall  be,  world  without 
end.     Amen.] 


214 


PART  II.— NO.  8. 


The  Sixth  Penitential  Psalm.* 


Psalm  129 — 
The  cry  of  a  contrite  heart 

De  profundis    clamdvi  ad   te,    Domine :  * 
Domine,  exaudi  vocem  meam. 

nit  aures  tua;   intendentes :  *   in  vocem 
deprecationis  mea;. 

Si  iniquitates  observaveris  , Domine  :*  Dom- 
ine, quis  sustinebit? 

Quia  apud  te  propitiatio  est :  *  et  propter 
legem  tuam  sustinui  te  Domine. 

Sustinuit  anima  mea  in  verbo  ejus  :  *  spe- 
ravit  anima  mea  in  Domino. 

A  custodia   matutina   usque  ad   noctem  :  * 
speret  Israel,  in  Domino. 

Quia  apud  Dominum  mtsericordia  :  *  et  co- 
piosa  apud  eum  redemptio. 

Et  ipse  redimet  Israel,*  ex  omnibus  iniqui- 
tatibus  ejas.* 

[Requiem  aeternam  dona  eis  Domine. 

Et  lux  perpetua  luceat  eis. 

Requiescant  in  pace.    Amen. 


De  Profundis. 

imploring  the  Divine  mercy. 

1.  Out  of  the  depths  have  I  cried  unto  the 
O  Lord:  Lord,  hear  my  voice. 

2.  Oh,  let  thine  ears  consider  well :  the  vol 
of  my  supplication. 

3.  If  Thou,  O  Lord,  wilt  mark  iniquitic 
Lord,  who  shall  stand  it? 

4.  For  with  Thee  there  is  merciful  forgi\ 
ness  :  and  because  of  Thy  law  I  have  wait 
for  Thee,  O  Lord. 

5.  My  soul  hath  relied  on   His  Word 
soul  hath  hoped  in  the  Lord. 

6.  From  the  morning  watch  even  until  night 
let  Israel  hope  in  the  Lord. 

7.  For  with  the  Lord   there  is  mercy  :  and 
with  Him  is  plentiful  redemption. 

8.  And  He  shall  redeem  Israel  from  all  his 
iniquities. 

[Eternal  rest  give  to  them,  O  Lord. 
And  let  perpetual  light  shine  upon  them. 
May  they  rest  in  peace.     Amen. 


Prayer  for  Another's  Conversion. 

O  Divine  and  adorable  Saviour,  Thou  who  art  the  way,  the  truth,  and 
the  life,  I  beseech  Thee  to  have  mercy  upon  [N.]  and  bring  him  [or  her] 
to  the  knowledge  and  love  of  Thy  truth.  Thou,  O  Lord,  knowest  all  his  dark- 
ness, his  weakness,  and  his  doubts  ;  have  pity  upon  him,  O  merciful  Saviour ; 
let  the  beams  of  Thy  eternal  truth  shine  upon  his  mind  ;  clear  away  the 
cloud  of  error  and  prejudice  from  his  eyes,  and  may  he  humbly  submit 
to  and  embrace  with  his  whole  heart  the  teaching  of  Thy  Church.  Oh, 
let  not  his  [or  her]  soul  be  shut  out  from  Thy  blessed  fold  !  Unite  him  to 
Thyself  in  the  communications  of  Thy  love,  so  that,  partaking  of  the 
blessings  of  Thy  grace  in  this  life,  he  may  come  to  the  possession  of  those 
eternal  rewards  which  Thou  hast  promised  to  all  who  believe  in  Thee  and 
who  do  Thy  will.  Hear  this  my  petition,  O  merciful  Jesus,  who,  with  the 
Father  and  the  Holy  Ghost,  livest  and  reignest  ever  and  ever.     Amen. 

For  a  Friend  in  Distress. 

O  merciful  Lord,  give  the  sweetness  of  Thy  comfort  to  Thy  afflicted 
servant  [N.],  and,  according  to  Thy  accustomed  mercy,  remove  the  heavy 


*This  Psalm  is  often  said  by  Catholics  for  the  souls  in  purgatory,  in  which  case,  instead  of  ending  it 
with  the  "  Glory  be  to  the  Father,"  it  is  ended  as  here  laid  down.     • 


SPECIAL  PRA  YERS. 


2I5 


burden  of  his  afflictions.     Give  him,  I  humbly  beseech  Thee,  patience  in 
his  sufferings,  resignation  to  Thy  adorable  will,  and  perseverance  in  Thy 

service. 

For  the  Sick. 

V.  Heal  Thy  servants,  O  Lord,  who  are  sick,  and  who  put  their  trust 
in  Thee. 

R.  Send  them  help,  O  Lord,  and  comfort  them  from  Thy  holy  place. 

O  Almighty  and  everlasting  God,  the  eternal  salvation  of  them  that 
believe  in  Thee,  hear  us  in  behalf  of  Thy  servants  who  are  sick  ;  for 
whom  we  humbly  crave  the  help  of  Thy  mercy  ;  that,  their  health  being 
restored  to  them,  they  may  render  thanks  to  Thee  in  Thy  Church ; 
through  Jesus  Christ  our  Lord. 

Prayer  for  a  Bishop  or  Priest. 

O  God,  who  hast  raised  up  Thy  servant  [N.]  to  the  dignity  of  Bishop 
[or  Priest],  grant,  we  beseech  Thee,  that  he  may  also  be  admitted   in 
leaven  to  Thy  everlasting  fellowship,  through  Jesus  Christ  our  Lord. 


[men. 


For  the  Dead. 


O  Almighty  and  eternal  God,  who  hast  dominion  over  the  living  and 
the  dead,  and  art  merciful  to  all  who  Thou  foreknowest  will  be  Thine 
>y  faith  and  good  works  ;  we  humbly  beseech  Thee,  that  they  for  whom 
re  offer  up  our  prayers  may,  by  Thy  mercy  and  goodness,  obtain  pardon 
md  full  remission  of  their  sins  ;  through  our  Lord  Jesus  Christ,  Thy  Son, 
'ho,  with  Thee  and  the  Holy  Ghost,  liveth  and  reigneth  one  God,  world 
without  end.     Amen. 

Prayer  for  a  Departed  Father  and  Mother. 

O  God  our  Heavenly  Father,  Who  hast  commanded  us  to  honor  our 
rather  and  our  Mother,  have  mercy  on  the  departed  souls  of  my  dear 
rather  and  Mother,  and  grant  that,  if  they  are  not  yet  with  Thee,  they 
lay  soon  come  to  enjoy  Thy  blessed  vision  in  Heaven  ;  through  Jesus 
"hrist  our  Lord.     Amen. 

Other  Prayers  for  the  Dead.- 

The  Psalm  Miserere  and  the  Psalm  De  Profundis  and  others  may  be  recited  for  the  dead,  saying,  at  the 
end  of  each,  instead  of  "  Glory  be  to  the  Father," etc. ,  the  Versicle  : 

V.  Eternal  rest  give  unto  them,  O  Lord. 
R.  And  let  perpetual  light  shine  upon  them. 

A  Prayer  for  the  Faithful  Departed. 

O  God,  the  Creator  and  Redeemer  of  all  the  faithful,  grant  to  the 
souls   of   Thy  servants    departed  the  remission  of   all    their  sins,   that, 


2l6 


PART  //.—NO.  p. 


through  pious  supplications,  they  may  obtain  the  pardon  which  they  ha 
always  desired.     Who  livest  and  reignest  with  God  the  Father,  in 
unity  of  the  Holy  Ghost,  world  without  end.     Amen. 

On  the  Day  of  a  Person's  Decease  or  Burial. 

O  God,  whose  property  is  always  to  have  mercy  and  to  spare, 
humbly  beseech  Thee  for  the  soul  of  Thy  servant  [N.],  which  Thou  has 
this  day  commanded  to  depart  out  of  this  world,  that  Thou  wouldst  ndj 
deliver  it  into  the  hands  of  the  enemy,  nor  forget  it  unto  the  end,  buj 
wouldst  command  it  to  be  received  by  Thy  holy  angels,  and  conducted 
to  Paradise,  its  true  country  ;  that,  as  in  Thee  it  hath  hoped  and  believed, 
it  may  not  suffer  the  pains  of  hell,  but  may  take  possession  of  eternal 
joys.     Through  Christ  our  Lord. 

For  the  Patronage  of  St.  Joseph. 

O  God,  who  by  thy  adorable  Providence  didst  vouchsafe  to  choose 
the  blessed  Joseph  for  the  spouse  of  thy  most  Holy  Mother,  grant,  we 
beseech  thee,  that  he  whom  we  venerate  as  our  protector  on  earth  may 
be  our  intercessor  in  heaven ;  who  livest  and  reignest  for  ever  and  ever. 
Amen. 


3Co.  9,— C)ijmu0. 


Hymn  to  the  Holy  Ghost. 
"  Veni,  Creator  Spiritus." 

Ascribed  to  St.  Ambrose  [Fourth  Century).     English  Version  by  Mr.  William  J.  M.  Hutchison 

(1881). 
Veni,  Creator  Spiritus,  Come,  O  Creator  Spirit,  come, 

Mentes  tuorum  visita,  And  make  Thy  children's  minds  Thy  home; 

Imple  superna  gratia,  O  fill  our  hearts  with  grace  divine, 

Quae  tu  creasti  p^ctora.  Our  hearts,  by  new  creation  Thine. 


Qui  diceris  Paraclitus, 
Altissimi  donum  Dei, 
Fons  vivus,  ignis,  charitas, 
Et  spiritdlis  unctio:- 

Tu  septiformis  mune.'e, 
Digitus  Paternae  dexterae, 
Tu  rite  promissum  Patris, 
Sermone  ditans  guttura: 

Accende  lumen  sensibus, 
Infunde  amorem  cordibus, 
Infirma  nostri  corporis 
Virtute  firmans  perpeti. 


Thou,  Who  The  Comforter  art  named, 
And  gift  of  God  most  high  proclaimed, 
Thou  living  fount,  Thou  fire  and  love, 
And  soul's  sweet  unction  from  above: 

Thou,  Who  Thy  seven-fold  gifts  hast  planned, 

Thou  finger  of  the  Father's  hand, 

Sure  promise  of  the  Father,  Thou, 

Who  dost  our  tongue  with  speech  endow: 

Revive  our  senses,  light  impart, 
And  pour  Thy  love  within  each  heart ; 
Our  mortal  frame,  so  weak  in  fight, 
Make  strong  with  Thy  enduring  might. 


HYMNS.— ADES.TE,  FIDELES. 


217 


Hostem  repellas  longius, 
Pacemque  dones  protinus; 
Ductore  sic  te  praevio 
Vitemus  omne  noxium. 

Per  te  sciamus  da  Patrem, 
Noscamus  atque  Filium, 
Teque  utriusque  Spiritum 
Credamus  omni  tempore. 

Deo  Patri  sit  gloria, 
Ejusque  soli  Filio, 
Cum  Spiritu  Paraclito, 
Nunc  et  per  omne  sseculum.    Amen. 

[Tempore  Paschali.~\ 

Deo  Patri  sit  gloria, 
Et  Filio,  qui  a  mortuis 
Surrexit,  ac  Paraclito, 
In  sasculorum  ssecula.    Amen. 


The  Foe  yet  further  drive  away, 
And  give  us  now  Thy  peace,  we  pray; 
So  may  we,  close  to  Thee,  our  Guide, 
Escape  all  harm  from  every  side. 

Give  us  to  know  in  Thy  clear  light, 
The  Father  and  the  Son  aright, 
And  Thee  from  Both  the  Spirit  pure 
To  own,  while  ages  all  endure. 

To  God  the  Father  endless  praise 
And  to  His  only  Son  we  raise; 
Like  praise,  O  Holy  Ghost,  to  Thee 
Both  now  and  through  eternity.     Amen. 

[For  Paschal  Time.~\ 

Praise  to  the  Father,  and  the  Son 
Who  from  the  dead  arose,  Life  won; 
And  equal  praise  forever  be, 
O  God  the  Comforter,  to  Thee.     Amen. 


Adeste,  Fideles — Hymn  for  Christmas. 


Adeste,  fideles, 

Lseti  triumphantes; 

Venite,  venite  in  Bethlehem: 

Natum  videte 

Regem  angelorum: 

Venite  adoremus, 

Venite  adoremus, 

Venite  adoremus  Dominum. 

Deum  de  Deo, 
Lumen  de  lumine, 
Gestant  puellas  viscera; 
Deum  verum, 
Genitum,  non  factum: 
Venite  adoremus,  &c. 

Cantet  nunc  Io  ! 

Chorus  angelorum: 

Cantet  nunc  aula  ccelestium, 

Gloria 

In  excelsis  Deo  ! 

Venite  adoremus,  &c. 

Ergo  qui  natus 
Die  hodierna, 
Jesu  tibi  sit  gloria; 
Patris  aeterni 
Verbum  caro  factum  ! 
Venite  adoremus,  &c. 


Ye  faithful,  approach  ye, 

Joyfully  triumphing: 
O  come  ye,  O  come  ye,  to  Bethlehem: 

Come  and  behold  ye 

Born  the  King  of  angels: 

O  come,  let  us  worship, 

O  come,  let  us  worship, 
O  come,  let  us  worship  Christ  the  Lord. 

God  of  God, 

Light  of  Light, 
Lo,  He  disdains  not  the  Virgin's  womb: 

Very  God, 

Begotten,  not  created: 
O  come,  let  us  worship,  &c. 

Sing  choirs  angelic, 

Sing  with  exultation  ; 
Sing,  all  ye  citizens  of  heaven  above, 

Glory  to  God 

In  the  highest  ! 
O  come,  let  us  worship,  &c. 

Yea,  Lord,  we  greet  Thee, 

Born  this  happy  morning; 
Jesu,  to  Thee  be  glory  given; 

Word  of  the  Father 

In  our  flesh  appearing: 
O  come,  let  us  worship,  &c. 


218 


PART  //.—NO.  9. 
The  "Stabat  Mater." 


Stabat  Mater  dolorosa 
Juxta  crucem  lacrymosa, 

Dum  pendebat  Filius. 
Cujus  animam  gementem, 
Contristatam,  et  dolentem, 

Pertransivit  gladius. 

O  quam  tristis  et  afflicta 
Fuit  ilia  benedicta 

Mater  Unigeniti. 
Qua?  moerebat,  et  dolebat, 
Pia  Mater,  dum  videbat 

Nati  poenas  inclyti. 

Quis  est  homo  qui  non  fleret, 
Matrem  Christi  si  videret 

In  tanto  supplicio  ? 
Quis  non  posset  contristari, 
Christi  Matrem  contemplari 

Dolentem  cum  Filio  ? 

Pro  peccatis  suae  gentis 
Videt  Jesum  in  tormentis, 

Et  flagellis  subditum. 
Vidit  suum  dulcem  Natum 
Moriendo  desolatum, 

Dum  emisit  spiritum. 

Eia  Mater,  fons  amoris, 
Me  sentire  vim  doloris 

Fac,  ut  tecum  lugeam. 
Fac  ut  ardeat  cor  meum 
In  amando  Christum  Deum, 

Ut  sibi  complaceam. 

Sancta  Mater,  istud  agas, 
Crucifixi  fige  plagas 

Cordi  meo  valide. 
Tui  Nati  vulnerati, 
Tarn  dignati  pro  me  pati, 

Poenas  mecum  divide. 

Fac  me  tecum  pie  flere, 
Crucifixo  condolere, 

Donee  ego  vixero. 
Juxta  Crucem  tecum  stare, 
Et  me  tibi  sociare 

In  planctu  desidero. 


At  the  Cross  her  station  keeping, 
Stood  the  mournful  Mother  weeping; 

Close  to  Jesus  to  the  last: 
Through  her  heart,  His  sorrow  sharing, 
All  His  bitter  anguish  bearing, 

Now  at  length  the  sword  had  passed. 

Oh,  how  sad  and  sore  distressed 
Was  that  Mother  highly  blessed 

Of  the  sole-begotten  One  ! 
Christ  above  in  torment  hangs: 
She  beneath  beholds  the  pangs 

Of  her  dying  glorious  Son. 

Is  there  one  who  would  not  weep, 
Whelmed  in  miseries  so  deep 

Christ's  dear  Mother  to  behold  ? 
Can  the  human  heart  refrain 
From  partaking  in  her  pain, 

In  that  Mother's  pain  untold  ? 

Bruised,  derided,  cursed,  defiled, 
She  beheld  her  tender  Child 

All  with  bloody  scourges  rent: 
For  the  sins  of  His  own  nation, 
Saw  Him  hang  in  desolation, 

Till  His  spirit  forth  He  sent. 

O  thou  Mother  !  fount  of  love  ! 
Touch  my  spirit  from  above, 

Make  my  heart  with  thine  accord: 
Make  me  feel  as  thou  hast  felt, 
Make  my  soul  to  glow  and  melt 

With  the  love  of  Christ  my  Lord. 

Holy  Mother  !  pierce  me  through, 
In  my  heart  each  wound  renew 

Of  my  Saviour  crucified: 
Let  me  share  with  thee  His  pain, 
Who  for  all  my  sins  was  slain, 

Who  for  me  in  torments  died. 

Let  me  mingle  tears  with  thee, 
Mourning  Him  who  died  for  me 

All  the  days  that  I  may  live: 
By  the  Cross  with  thee  to  stay, 
There  with  thee  to  weep  and  pray, 

Is  all  I  ask  of  thee  to  give. 


TE  DEUM  LAUDAMUS. 


219 


Virgo  virginum  praeclara, 
Mihi  jam  non  sis  amara; 

Fac  me  tecum  plangere. 
Fac  ut  portem  Christi  mortem, 
Passionis  fac  consortem, 

Et  plagas  recolere. 

Fac  me  plagis  vulnerari, 
Fac  me  Cruce  inebriari, 

Et  cruore  Filii. 
Flammis  ne  urar  succensus, 
Per  te,  Virgo,  sim  defensus 

In  die  indicii. 

Christe,  cum  sit  hinc  exire 
Da  per  Matrem  me  venire 

Ad  palmam  victorias. 
Quando  corpus  morietur, 
Fac  ut  animae  donetur 

Paradisi  gloria. 

Amen 


Virgin  of  all  virgins  best  ! 
Listen  to  my  fond  request: 

Let  me  share  thy  grief  divine: 
Let  me  to  my  latest  breath, 
In  my  body  bear  the  death 

Of  that  dying  Son  of  thine. 

Wounded  with  His  every  wound, 
Steep  my  soul  till  it  hath  swooned 

In  His  very  blood  away: 
Be  to  me,  O  Virgin,  nigh, 
Lest  in  flames  I  burn  and  die, 

In  His  awful  judgment  day. 

Christ,  when  Thou  shalt  call  me  hence, 
Be  Thy  Mother  my  defence, 

Be  Thy  Cross  my  victory; 
While  my  body  here  decays, 
May  my  soul  Thy  goodness  praise, 

Safe  in  Paradise  with  Thee. 
Amen. 


K0.  10  — ®e  SOcum  Ccm&mnus. 


Te  Deum  laudamus:*  te  Dominum  confite- 
mr. 

Te  aeternum  Patrem,  *  omnis  terra  venera- 
ir. 

Tibi  omnes  angeli,  *  tibi  cceli,  et  universal 
protestates: 

Tibi  Cherubim,  et  Seraphim,  *  incessabili 
)ce  proclamant: 

Sanctus,  sanctus,  sanctus,  *  Dominus  Deus 
ibaoth : 

Pleni  sunt  coeli  et  terra,  *  majestatis  gloriae 
jae. 

Te  gloriosus  *  Apostolorum  chorus. 

Te  Prophetarum  *  laudabilis  numerus. 

Te  Martyrum  candidatus  *  laudat  exercitus. 

Te  per  orbem  terrarum  *  sancta  confitetur 
icclesia: 

Patrem  *  immensae  majestatis. 

Venerandum  tuum  verum  *  et  unicum 
rilium. 

Sanctum  quoque  *  Paraclitum  Spiritum. 

Tu  Rex  gloriae,  *  Christe. 


We  praise  Thee,  O  God:  we  acknowledge 
Thee  to  be  the  Lord. 

All  the  earth  doth  worship  Thee:  the  Father 
everlasting. 

To  Thee  all  angels  cry  aloud:  the  heavens 
and  all  the  powers  therein. 

To  Thee  Cherubim  and  Seraphim:  contin- 
ually do  cry: 

Holy,  holy,  holy:  Lord  God  of  Sabaoth. 

Heaven  and  earth  are  full:  of  the  majesty  of 
Thy  glory. 

The  glorious  choir  of  the  Apostles:  praise 

Thee. 

The  admirable   company  of  the  Prophets: 

praise  Thee. 

The  white-robed  army  of  Martyrs  :  praise 
Thee. 

The  Holy  Church  throughout  all  the  world  : 
doth  acknowledge  Thee. 

The  Father  :  of  an  infinite  majesty. 

Thy  adorable,  true  :  and  only  Son. 

Also  the  Holy  Ghost  :  the  Comforter. 
Thou  art  the  King  of  Glory  :  O  Christ. 


220 


PART  II.— NO.  ii. 


Tu  Patris*  sempiternus  es  Filius. 

To  ad  liberandum  susceptiirus  hominem,  * 
non  horruisti  Virginis  literum. 

Tu  devicto  mortis  aciileo,  *  aperuisti  creden- 
tibus  regna  coelorum. 

Tu  ad  dexteram  Dei  sedes,  *  in  gloria  Patris. 

Judex  cr^deris*  esse  ventnrus. 

f  Te  ergo  quaesumus,  tuis  famulis  stibveni,  * 
quos  pretioso  sanguine  redemisti. 

Sterna  fac  cum  Sanctis  tuis,  *  in  gloria  nu- 
merari. 

Salvum  fac  populum  tuum,  Domine,  *  et 
benedic  haereditati  tuae. 

Et  rege  eos,  et  extolle  illos,  *  usque  in  aster- 
num. 

Per  singulos  dies  *  benedicimus  te. 

Et  laudamus  nomen  tuum  in  saeculum,  et 
in  saeculum  saeculi. 

Dignare,  Domine,  die  isto,  *  sine  peccato 
nos  custodire. 

Miserere  nostri,  Domine,  *  miserere  nostri. 

Fiat  misericordia  tua,  Domine,  super  nos  :  * 
quemadmodum  speravimus  in  te. 

In  te,  Domine,  speravi ;  *  non  confundar 
astern  um. 


Thou  art  the  everlasting  son  :  of  the 

When  Thou  tookest  upon   Thee  to  deli1 
man  :  Thou  didst  not  abhor  the  Virgin's  wo: 

When  Thou  hadst  overcome  the 
death  :  Thou  didst  open  the  kingdom  of  tied 
to  all  believers. 

Thou  sittest  at  the  right  hand  of  God  : 
the  glory  of  the  Father. 

We  believe  that  Thou  shalt  come  :  to  be  our 
Judge. 

We  pray  Thee,  therefore,  help  Thy  servants : 
whom  Thou  hast  redeemed  with  Thy  pro 
blood. 

Make  them  to  be  numbered  with  Thy  Saints: 
in  glory  everlasting. 

O  Lord,  save  Thy  people:  and  bless  Thine 
inheritance. 

Govern  them  :  and  lift  them  up  forever. 

Day  by  day  we  magnify  Thee. 

And  we  praise  Thy  name  for  ever  :  yea,  for 
ever  and  ever. 

Vouchsafe,  O  Lord,  this  day  :  to  keep  us 
without  sin. 

O  Lord,  have  mercy  upon  us  :  have  mercy 
upon  us. 

O  Lord,  let  Thy  mercy  be  showed  upon  us: 
as  we  have  hoped  in  Thee. 

O  Lord,  in  Thee  have  I  hoped  :  let  me  not 
be  confounded  for  ever. 


No.  11.— ©bscroattons  on  JTaitl),  bg  Carbinal  Newman. 

"Faith  is  not  a  mere  conviction  in  reason;  it  is  a  firm  assent,  it  is  a 
clear  certainty,  greater  than  any  other  certainty  ;  and  this  is  wrought  in 
the  mind  by  the  grace  of  God,  and  by  it  alone.  As,  then,  men  may  be 
convinced  and  not  act  according  to  their  conviction,  so  may  they  be  con- 
vinced and  not  believe  according  to  their  conviction.  They  may  confess 
that  the  argument  is  against  them,  and  that  they  have  nothing  to  say  for 
themselves,  and  that  to  believe  is  to  be  happy,  and  yet,  after  all,  they 
avow  they  cannot  believe  ;  they  do  not  know  why,  but  they  cannot ;  they 
acquiesce  in  unbelief,  and  they  turn  away  from  God  and  His  Church. 
Their  reason  is  convinced,  and  their  doubts  are  moral  ones,  arising  in 
their  root  from  a  fault  of  the  will.  In  a  word,  the  arguments  for  religion 
do  not  compel  anyone  to  believe,  just  as  arguments  for  good  conduct  do 


t  Here  it  is  usual  to  kneel. 


A CTS  OF  FAITH,  E TC.  221 

not  compel  any  one  to  obey.     Obedience  is  the  consequence  of  willing 
.to  obey,  and  faith  is  the  consequence  of  willing  to  believe;  we  may  see 
what  is  right,  whether  in  matters  of  faith  or  obedience,  of  ourselves,  but 
we  cannot  will  what  is  right  without  the  grace  of  God.     Here  is  the  dif- 
ference between  other  exercises  of  reason  and  arguments  for  the  truth  of 
j  religion.     It  requires  no  act  of  faith  to  assent  to  the  truth  that  two  and 
two  make  four  ;  we  cannot  help  assenting  to  it,  and  hence  ihere  is  no  merit 
in  assenting  to  it ;  but  there  is  merit  in  believing  that  the  Church  is  from 
God  ;  for  though  there  are  abundant  reasons  to  prove  it  to  us,  yet  we  can, 
without  an   absurdity,  quarrel  with   the  conclusion;  we  may  complain 
;that  it  is  not  clearer,  we  may  suspend  our  assent,  we  may  doubt  about  it, 
[if  we  will;  and  grace  alone  can  turn  a  bad  will  into  a  good  one."     (Dis- 
courses to  Mixed  Congregations  on  Faith  and  Doubt,  No.  11.) 

!Xo.  12  — 3tct0  of  jFcutt),  $ope,  Cljaritg,  anh  Contrition, 

An  Act  of  Faith. 

(From  the  Penny  Catechism  of  Christian  Doctrine,  for  England,  1881.) 

I  firmly  believe  that  there  is  One  God  ;  and  that  in  this  one  God  there 
|are  Three  Persons,  the  Father,  the  Son,  and  the  Holy  Ghost ;  that  the  Son 
!took  to  himself  the  nature  of  man,  from  the  Virgin  Mary's  womb,  by  the 
jpower  of  the  Holy  Ghost ;  and  that  in  this  our  human  nature  He  was 
[crucified  and  died  for  us ;  that  afterwards  He  rose  again  and  ascended 
into  heaven,  from  thence  He  shall  come  to  repay  the  just  with  everlasting 
!  glory,  and  the  wicked  with  everlasting  punishment.  Moreover,  I  believe 
i  whatsoever  else  the  Catholic  Church  proposes  to  be  believed,  and  this  be- 
cause God  who  is  the  sovereign  Truth,  who  can  neither  deceive  nor  be  de- 
ceived, has  revealed  all  these  things  to  this  His  Church. 

An  Act  of  Hope. 

O  my  God,  relying  on  Thy  almighty  power  and  Thy  infinite  mercy 
id  goodness,  and  because  Thou  art  faithful  to  Thy  promises,  I  trust  in 
lee  that  Thou  wilt  grant  me  forgiveness  of  my  sins,  through  the  merits 
Jesus  Christ  Thy  Son  ;  and  that  Thou  wilt  give  me  the  assistance  of 
I  Thy  grace,  with  which  I  may  labor  to  continue  to  the  end  in  the  diligent 
'exercise  of  all  good  works,  and  may  deserve  to  obtain  the  glory  which 
Thou  hast  promised  in  heaven. 

An  Act  of  Charity. 

O   Lord,  my  God,  I  love  Thee  with  my  whole  heart,  and  above  all 
things,  because  Thou,  O  God,  art  the  sovereign  Good,  and  for  Thine  own 


222  PART  II.— NO.  13. 

infinite  perfections  art  most  worthy  of  all  love;  and  for  Thy  sake 
love  my  neighbor  as  myself. 

An  Act  of  Contrition. 

O  my  God,  who  art  infinitely  good  in  Thyself,  and  infinitely  good  to 
me,  I  beg  pardon  from  my  heart  for  all  my  offences  against  Thee  ;  I  am 
sorry  for  all  my  sins,  and  detest  them  above  all  things,  because  they 
deserve  Thy  dreadful  punishments,  because  they  have  crucified  my  loving 
Saviour,  Jesus  Christ,  and  because  they  offend  Thy  infinite  goodness; 
and  I  am  firmly  resolved  by  the  help  of  Thy  grace  never  to  offend  Thee 
for  the  time  to  come,  and  carefully  to  avoid  the  occasions  of  sin. 

(It  is  the  strict  duty  of  every  Christian  to  make  sometimes  these  or  similar  acts  of  faith,  hope,  charity, 
and  contrition,  and  it  is  strongly  recommended  to  repeat  them  often,  because  by  an  act  of  faith  we  worship 
God's  infinite  wisdom  and  truth  ;  by  an  act  of  hope  we  worship  God's  infinite  mercy,  and  honor  our  Saviour'! 
redemption  by  placing  in  that  divine  redemption  our  fulf  reliance  for  pardon,  justification,  and  grace  ;  by  an 
act  of  charity  we  worship  God's  infinite  goodness,  holiness,  and  all  His  perfections  in  general  ;  by  an  act  ol 
contrition  we  worship  God's  infinite  justice  and  mercy,  and  acknowledge  Him  as  the  Father  of  Mercies.) 

Short  Acts  of  Faith,  Hope,  Love,  and  Contrition. 

Act  of  Faith. — My  God,  I  believe  in  Thee,  and  all  Thy  Church  doth 
teach,  because  Thou  hast  said  it,  and  Thy  word  is  true. 

Act  of  Hope. — My  God,  I  hope  in  Thee  for  grace  and  for  glory,  be 
cause  of  Thy  promises,  Thy  mercy,  and  Thy  power. 

Act  of  Charity. — My  God,  because  Thou  art  so  good,  I  love  Thee  wit! 
all  my  heart,  and  for  Thy  sake  I  love  my  neighbor  as  myself. 

Act  of  Contrition. — O  my  God,  because  Thou  art  so  good  I  am  very 
sorry  that  I  have  sinned  against  Thee,  and  I  will  not  sin  again. 

3fo.  13.— <l\)t  Mass  not  a  mere  Jbmt  of  iDorto. 

In  answer  to  the  objection  that  the  prayers  of  Holy  Mass  are  generally  re 
cited  by  the  Priest  in  a  speedy  manner. 

Cardinal  Newman,  in  his  work  Loss  and  Gain  introduces  the  Anglicar 
convert  Willis,  to  speak  as  follows  : 

"  I  declare  to  me  nothing  is  so  consoling,  so  piercing,  so  thrilling,  sc 
overcoming,  as  the  Mass,  said  as  it  is  among  us.  I  could  attend  Masse: 
for  ever  and  not  be  tired.  It  is  not  a  mere  form  of  words — it  is  a  grea 
action,  the  greatest  action  that  can  be  on  earth.  It  is  not  the  invocatioi 
merely,  but  if  I  dare  use  the  word,  the  evocation  of  the  Eternal.  He  be 
comes  present  on  the  altar  in  flesh  and  blood,  before  whom  angels  bov 
and  devils  tremble  ;  that  is  that  awful  event  which  is  the  scope,  and  is  th< 
interpretation  of  every  part  of  the  solemnity.     Words  are  necessary,  bu 


SHORT  METHOD  OF  HEARING  MASS. 


223 


as  means,  not  as  ends  ;  they  are  not  merely  addresses  to  the  throne  of 
grace,  they  are  instruments  of  what  is  far  higher,  of  consecration,  of  sacri- 
fice. They  hurry  on  as  if  impatient  to  fulfil  their  mission.  Quickly  they 
go,  the  whole  is  quick  ;  for  they  are  all  parts  of  one  integral  action. 
Quickly  they  go  ;  for  they  are  awful  words  of  sacrifice  :  they  are  a  work 
too  great  to  delay  upon  ;  as  when  it  was  said  in  the  beginning,  "What 
thou  doest  do  quickly."  Quickly  they  pass  ;  for  the  Lord  Jesus  goes  with 
them,  as  He  passed  along  the  lake  in  the  days  of  His  flesh,  quickly  call- 
ing first  one,  and  then  another.  Quickly  they  pass  ;  because  as  the  light- 
ning that  shineth  from  one  part  of  the  heaven  unto  the  other,  so  is  the 
corning  of  the  Son  of  Man.  Quickly  they  pass  ;  for  they  are  as  the  words 
of  Moses  when  the  Lord  came  down  in  the  cloud,  calling  on  the  name  of 
the  Lord  as  He  passed  by,  "  the  Lord,  the  Lord  God,  merciful  and  gra- 
cious, long-suffering,  and  abundant  in  goodness  and  truth."  And  as  Moses 
on  the  mountain,  so  we,  too,  make  haste,  and  bow  our  heads  to  the  earth 
and  adore.  So  we,  all  around,  each  in  his  place,  look  out  for  the  great 
Advent,  "  waiting  for  the  moving  of  the  water."  Each  in  his  place  with 
his  own  heart,  with  his  own  wants,  with  his  own  thoughts,  with  his  own 
intention,  with  his  own  prayers,  separate,  but  concordant,  watching  what 
is  going  on,  watching  its  progress,  united  in  its  consummation  ;  not  pain- 
fully and  hopelessly  following  a  hard  form  of  prayer  from  beginning  to 
md,  but,  like  a  concert  of  musical  instruments,  each  different,  but  con- 
:urring  in  a  sweet  harmony,  we  take  our  part   with  God's  priest,  support- 

lg  him,  yet  guided  by  him.  There  are  little  children  there,  and  old  men, 
ind  simple   laborers,  and  students   in  seminaries,  priests  preparing  for 

[ass,  priests  making  their  thanksgiving  ;  there  are  innocent  maidens,  and 
there  are  penitent  sinners  ;  but  out  of  these  many  minds  rises  one  eucha- 
ristic  hymn,  and  the  great  action  is  the  measure  and  the  scope  of  it.  And 
)h  !  my  dear  Bateman,  you  ask  me  whether  this  is  not  a  formal,  unreason- 
ible  service  ?  it  is  wonderful,  quite  wonderful !  " 

Jfo,  14  — 21  0f)ort  Jttctt)ob  of  Rearing  Jttaas. 

(It  is  recommended   that  each  of  the  following  prayers  be  said  at  the  very  time  assigned  in  the  "Direc- 
tions. ' ' 


Just  before  the  Mass  begins,  say  : 

O  my  God,  give  me  grace  to  assist  with  attention  and  devotion  at  this 
solemn  act  of  religion,  by  which  the  Church  intends  to  worship  Thee  in 
manner  worthy  of  Thee. 

'When  the  Priest  at  the  foot  of  the  Altar  begins  Mass,  and  the  "  Confteor"  or  General  Confession  is  recited, 

say  : 

O  God,  who  am  I  that  I  should  dare  to  stand  in  Thy  Temple  before 
Tiy  altar,  guilty,  as  I  am,  of  so  many  sins  ?     Prostrate  at  Thy  feet,  O 


1*4  PART  II.— XO.  /./. 

Lord,  I  will  humbly  repeat  over  and  over  again  the  words  of  the  penitcr 
publican  in  the  Gospel,  "  O  God,  be  merciful  to  me  a  sinner." 

XW  When  the  Priest  ascends  the  steps  and  kisses  the  Altar,  then  goes  twice  to  his  right,  or  the  Episti 
shortly  after,  once  to  his  left  or  the  Gospel  side,  say  : 

This  reminds  me,  O  Lord,  of  the  beginning  of  Thy  bitter  Passion :  i< 
Thy  agony  in  the  Garden,  where  Thou  wast  betrayed  by  Judas  with 
kiss  ;  2d,  Thy  being  taken  and  led  captive  to  the  different  tribunals 
Annas,  Caiaphas,  Pilate,  King  Herod,  and  back  again  to  that  of  Pontius 
Pilate  ;  3d,  It  reminds  me  how,  in  these  tribunals,  Thou  wast  ill-treated, 
falsely  accused,  and  unjustly  condemned.  O  Lord,  give  me  patience  in 
all  my  crosses  and  troubles,  of  whatever  kind  they  may  be. 


At  the  A'yrie  Eleison  {Lord  have  mercy)  say  : 

Lord  have  mercy  on  me,  and  forgive  me  my  sins.    Christ  have  mercy 
on  me.     Lord  have  mercy  upon  me. 


At  the  Gloria  in  Excelsis  {Glory  to  God  in  the  Highest)  say  : 

Glory  be  to  God  on  High,  and  on  earth  peace  to  men  of  goodwill. 
We  praise  Thee  ;  we  bless  Thee  ;  we  adore  Thee  ;  we  glorify  Thee  ;  we 
give  Thee  thanks  for  Thy  great  glory,  O  Lord  God,  heavenly  king,  God 
the  Father  Almighty.  O  Lord  Jesus  Christ,  only-begotten  Son  ;  O  Lord 
God,  Lamb  of  God,  Son  of  the  Father,  Thou  who  takest  away  the  sins  of 
the  world,  have  mercy  on  us.  Thou  who  takest  away  the  sins  of  the 
world,  receive  our  prayers.  Thou  who  sittest  at  the  right  hand  of  the 
Father,  have  mercy  on  us.  For  Thou  only  art  holy  ;  Thou  only  art  the 
Lord ;  Thou  only,  O  Jesus  Christ,  with  the  Holy  Ghost,  art  most  high  in 
the  glory  of  God  the  Father.     Amen. 

I^~  When  the  Priest  {or  Deacon)  reads  the  Epistle,  say  : 

Thou  hast  taught  us,  O  Lord,  Thy  sacred  truths  by  Thy  Prophets  and 
Apostles ;  grant  that  we  may  so  improve  by  their  doctrine  and  example 
in  the  love  of  Thy  holy  Name  and  of  Thy  Holy  Law,  that  we  may  show 
forth  by  our  life  that  we  are  Thy  disciples.  May  we  no  longer  follow  the 
corrupt  inclinations  of  the  flesh,  but  subdue  all  our  passions.  May  we  be 
ever  directed  by  Thy  light,  and  strengthened  by  Thy  grace  to  walk  in 
the  way  of  Thy  Commandments,  and  serve  Thee  with  pure  hearts,  through 
our  Lord  Jesus  Christ. 


When  the  Priest  reads  the  Gospel,  and  the  people  stand,  say : 

O  Jesus,  the  Way,  the  Truth,  and  the  Life,  I  give  Thee  most  hearty 
thanks  for  the  heavenly  truths  Thou  teachest  us.  I  thank  Thee  also  for 
having  appointed  Thy  Holy  Church  on  earth  a  sure  guide  to  make  known 
to  us  which  are  the  inspired  Books  of  Scripture,  and  the  true  sense  in 
which  they  are  to  be  understood.    Never  may  I  abandon  Thy  holy  Word, 


SHORT  METHOD  OF  HEARING  MASS.  225 

or  Thy  Church,  the  lawful  interpreter  of  the  same.     It  has  pleased  Thee, 

0  Lord  Jesus,  to  continue  daily  to  teach  us  by  Thy  holy  Gospel  ;  grant 
me  grace  that  I  may  not  be  wanting  in  procuring  to  myself  all  necessary 
instruction  in  Thy  saving  truths  ;  let  me  be  as  industrious  for  my  soul  as 

1  am  for  my  body,  that  while  I  take  pains  in  the  affairs  of  this  world,  I 
may  not,  through  stupidity  or  neglect,  let  my  soul  starve  and  perish  ever- 
lastingly. Let  the  rules  of  the  Gospel  be  the  guide  of  my  life,  that  I  may 
not  only  know  Thy  will,  but  likewise  do  it.  May  I  keep  all  Thy  Com- 
imandments,  and  resisting  all  the  inclinations  of  corrupt  nature,  may  I,  as 
a  true  disciple,  ever  follow  Thee  who  art  the  Way,  the  Truth,  and  the  Life. 

l^fF"  When  the  Priest  recites  the  Nicene  Creed  (see  Part  II. ,  No.  2)  say  : 

O  my  God,  I  believe  this  Creed  and  all  the  definitions  of  faith  made 
by  the  Holy  Catholic  Church,  which  Thou  hast  appointed  to  teach  Thy 
(revealed  truth  to  all  mankind,  and  which  Thou  dost  assist  in  a  special 
manner,  that  she  never  can  lead  us  astray  ;  and  in  this  faith  of  Thy  Saints 
;I  wish  to  live  and  die. 

When  the  Priest  uncovers  the  paten  and  the  chalice,  and  offers  to  God  first  the  bread  and  then  the  wine  about 

to  be  consecrated,  say  : 

O  God,  I  offer  Thee  this  holy  sacrifice  for  the  same  ends  for  which 
[the  Church  offers  it  to  Thee,  namely  : 

1.  To  Thy  honor  and  glory. 

2.  In  thanksgiving  for  all  the  benefits  we  have  received  from  Thee. 

3.  To  obtain  pardon  for  my  sins  and  for  those  of  all  men. 

4.  To  obtain  more  graces  for  myself  and  for  all  others. 

(Dwell  a  while  upon  each  of  these  four  points,  repeating  them  with  devotion  and  fervor.) 
2^°  At  the  Preface  and  Sanctus,  say  : 

O  my  God,  I  rejoice  to  see  that  the  angels  in  heaven  and  men  on 

:th  are  ranged,  as  it  were,  in  two  choirs   to  extol  Thy  glory,  and  to 

lank  Thee  for  Thy  countless  benefits.     Unworthy  though  I  am,  I  wish 

unite  in  heart  and  voice  with  them  in  thanking  and  glorifying  Thee  ; 
id  in  exclaiming  :  Holy,  Holy,  Holy,  is  the  Lord  God  of  Hosts.  Heaven 
id  earth  are  full  of  Thy  Glory.     Blessed  is  he  that  cometh  in  the  name 

the  Lord.     Hosanna  in  the  highest ! 

&§^™  Here  pray  for  living  friends  and  enemies. 
'Whilst  the  Priest  reads  the  Canon  in  secret,  call  to  mind  the  following  points  of  the  passion  of  our  Lord  : 

Jesus  terribly  scourged  at  the  pillar. 
Jesus  cruelly  crowned  with  thorns. 
Jesus  unjustly  condemned  to  death. 
Jesus  loaded  with  the  heavy  weight  of  the  Cross. 
Jesus  sadly  meeting  His  desolate  Mother  in  the  way. 
Jesus  falling  down  thrice  under  the  weight  of  the  Cross  on  his  way  to 
ilvary. 


226  PART  II.— NO.  14. 

Jesus  there  stripped  of  his  clothes  and  nailed  to  the  Cross. 

HT  When  the  consecration  takes  place,  and  the  priest  raises  above  the  level  of  his  head  the  Host,  and  shortly 
afterwards  the  chalice,  whilst  the  little  bell  Is  rung  by  the  server  at  each  elevation  to  call  special  at- 
tention to  this,  the  principal  part  of  the  Mass,  call  to  mind  when  the  cross,  with  Jesus  nailed  thereon, 
was  raised  on  Mount  Calvary  ;  how  He  remained  hanging  there  inagony  in  the  midst  of  most  o 
ting  torments  for  three  long  hours;  how  at  last  He  expired,  the  victim  of  immeasurable  love  for  us  ; 
and  then  say : 

O  Jesus,  I  adore  Thee,  I  thank  Thee  with  all  my  heart  for  having  al- 
lowed Thy  love  to  carry  Thee  to  that  excess  as  to  die  for  me  upon  the 
Cross.  In  return,  I  wish  to  love  Thee  with  all  my  heart  and  soul,  and 
above  all  things,  I  repent  most  sincerely  for  having  offended  Thee.  1  am 
di-tressed  and  filled  with  shame  on  account  of  my  past  ingratitude^  to 
Thee  ;  yet,  full  of  confidence,  I  run  to  Thy  sacred  wounds  for  refuge.  I 
thank  Thee  for  having  graciously  instituted  for  us  this  holy  sacrifice,  anjj 
thus  afforded  us  an  opportunity  of  joining  Thee,  our  High  Priest,  in  offer- 
ing Thyself  to  Thy  Eternal  Father  as  a  most  pure  and  most  acceptable- 
Divine  Victim  of.  expiation,  and  of  thanksgiving,  able  to  call  down  upon 
us  all  blessings. 

0  Eternal  Father,  I  offer  to  Thee  the  most  precious  Blood  of  Thy  be- 
loved Son  Jesus  Christ  in  expiation  of  my  sins,  for  the  wants  of  Hoar 
Church,  in  thanksgiving  for  all  the  benefits  ever  imparted  to  us,  and  in 
order  to  obtain  many  graces  still  from  Thee. 

EST"  At  the  Memento  of  the  dead,  say: 

1  offer  Thee  again,  O  Lord,  this  holy  sacrifice  of  the  Body  and  Blood 
of  Thy  only  Son,  in  behalf  of  the  faithful  departed,  and  in  particular  for 
the  souls  of  \Jiere  name  those  you  wish  to  pray  for].  To  these,  O  Lord,  and 
to  all  that  died  in  Christ,  grant,  we  beseech  Thee,  a  place  of  refreshment, 
light,  and  peace,  through  the  same  Jesus  Christ,  our  Lord. 

J3T"  When  the  Priest  recites  the  "  Paler  Noster,"  that  is,  the  Lord's  Prayer,  say  with  devotion: 

Our  Father  who  art  in  heaven,  hallowed  be  Thy  name  ;  Thy  kingdom 
come  ;  Thy  will  be  done  on  earth,  as  it  is  in  heaven.  Give  us  this  day 
our  daily  bread  ;  and  forgive  us  our  trespasses,  as  we  forgive  them  that 
trespass  against  us  ;  and  lead  us  not  into  temptation  ;  but  deliver  us  from 
evil.     Amen. 

E2T"  Whilst  the  priest  says  thrice"  Agnus  Dei"  {Lamb  of  God),  ana  shortly  after,  thrice,  "  Domine  non  sum 
dignus  "  {Lord,  I  am  not  worthy);  *  and  whilst  the  priest  administers  to  himself  the  Body  and  the  Blood  of 
Christ  you  will  do  well,  if  you  are  not  among  those  happy  ones  who  go  up  to  the  altar-rails  to  receive 
your  Saviour  sacramentally,  to  awaken  in  your  heart  a  great  desire  to  receive  Christ  spiritually  within 
you.     This  is  called  spiritual  communion,  and  you  will  do  well  to  say: 

O  Jesus,  I  firmly  believe  that  Thou  art  truly  present  in  this  Blessed 
Sacrament.     I  see  Thee  therein  full  of  love,  willing  to  pardon  us,  and 

*  At  this  moment  the  server  again  sounds  the  little  bell,  to  give  notice  of  this  other  principal  part  of  the 
Mass,  and  to  remind  those  who  have  to  communicate  (if  Communion  is  then  given)  that  it  is  time  to  approach 
the  altar-rail,  and  kneel  there  to  receive  holy  Communion.  Few  go  to  Communion  at  High  Mass,  which  is 
generally  celebrated  at  a  late  hour,  ten  or  eleven,  in  the  morning.  Most  persons  going  to  holy  Communion, 
and  therefore  fasting,  prefer  to  go  to  an  earlier  Mass,  seven  or  eight,  called  Low  Mass,  from  having  fewer 
ceremonies  than  High  Mass. 


METHOD  OF  CONFESSION. 


227 


anxious  to  dwell  within  us,  and  to  be  very  closely  united  to  us.  I  wish 
most  earnestly  to  answer  to  this  Thy  desire  and  love.  I  detest  all  my  sins 
by  which  I  have  displeased  Thee.  Pardon  me,  O  Lord,  and  purify  my 
soul  in  Thy  precious  Blood  ;  I  love  Thee,  O  Lord,  and  I  wish  to  love  Thee 
more  and  more.  Come  to  me,  O  Lord,  and  dwell  within  me.  I  long  to 
have  Thee  within  my  breast.  Since  I  cannot  now  receive  Thee  sacra- 
mentally,  come  at  least  spiritually  into  my  heart.  I  embrace  Thee,  and 
unite  myself  to  Thee,  as  if  Thou  wast  already  there.  With  all  the  love  I 
have,  I  cling  to  Thee.  Guard  me  from  falling  into  sin,  that  I  may  never 
be  separated  from  Thee,  but  may  remain  united  with  Thee  for  ever. 

When  the  priest  says,  "  ite  missa  est  "  (that  is,  "  You  may  go,  the  Mass  is  said"  ),  and  then  blesses  the  people, 
you  will  sign  yourself  with  the  sign  of  the  cross,  saying  : 

In  the  name  of  the  Father  and  of  the  Son,  and  of  the  Holy  Ghost. 
[men.  O  Holy  Trinity,  one  God,  may  Thy  blessing  remain  with  us  for 
jver.  Glory  be  to  the  Father,  and  to  the  Son,  and  to  the  Holy  Ghost : 
is  it  was  in  the  beginning,  is  now,  and  ever  shall  be,  world  without  end. 
[men.  Eternal  thanks  to  Thee,  O  Lord,  for  having  given  me  the  oppor- 
inity  to  be  present  at  the  highest  Act  of  Religion,  and  to  unite  in  spirit 
id  truth  in  that  worship  which  thou  didst  institute,  which  alone  is  worthy 
>f  Thee,  and  in  which  Thy  Father  is  well  pleased.     Amen. 


35o,  15  — iltctljotr  of  Confession. 

A  person  who  wishes  to  receive  the  sacrament  of  penance  has  to  do 
lese  five  things — First,  he  has  to  examine  carefully  his  conscience.  Sec- 
>nd,  to  be  heartily  sorry  for  having  offended  God.  Third,  to  make  a  firm 
resolution  never  to  commit  any  sin  again.  Fourth,  to  make  a  candid  and 
lumble  confession  of  all  his  mortal  sins  to  a  priest.  Fifth,  he  must  have 
in  intention  of  doing  the  penance  enjoined  by  the  priest,  and  of  satisfying 
lis  neighbor  to  the  best  of  his  power  if  he  has  done  injury  to  any  one. 

Before  all  this,  however,  he  should  say  the  following  or  a  similar  prayer 
to  obtain  divine  aid  to  make  a  good  confession  : 

"O  Almighty  God,  I  long  to  return  to  Thee,  the  fountain  of  all  good. 
[  desire,  like  the  prodigal  son,  to  look  seriously  into  my  heart,  and  to  for- 
sake my  evil  ways  without  delay.  I  am  wearied  in  pursuit  of  empty  toys, 
seeking  in  vain  to  satisfy  my  thirst  with  muddy  waters,  and  my  hunger 
rith  husks  fit  only  for  swine. 

"  But,  O  my  God,  though  I  can  go  astray  from  Thee  by  myself,  I  can- 

The  sign  of  the  cross  is  made  thus  :     We  place  the  extended  fingers  of  our  right  hand  on  our  forehead, 
rhile  saying,  "  In  the  name  of  the  Father  ;"  then  putting  them  on  our  breast,  we  say,  "and  of  the  Son ;" 
len  we  place  them  on  our  left  shoulder,  and  immediately  afterward  on  our  right  shoulder,  while  we  say, 
"and  of  the  Holy  Ghost.     Amen." 


228  PART  II.— NO.  if. 

not  make  one  step  toward  Thee  without  the  help  of  Thy  grace.  This  gt\ 
then,  I  most  humbly  implore  for  the  sake  of  Jesus  Christ  my  Redeemer 
And  since  I  have  now  to  examine  my  conscience,  and  call  to  mind  my  sins, 
in  order  to  detest  and  bitterly  to  deplore  them  and  confess  them,  merci- 
fully enlighten  my  understanding  that  I  may  clearly  see  the  state  of  rm 
conscience.  Disclose  to  me,  O  my  God,  those  secret  thoughts,  irregular 
desires,  criminal  words  and  actions,  or  omissions  of  my  duty,  by  which  1 
have  violated  Thy  sacred  laws,  or  given  scandal  to  my  neighbor.  Do  not 
permit  self-love  to  deceive  me,  but  help  me  that  I  may  behold  the  true  state 
of  my  heart,  and  weep  bitterly  over  my  sins,  and  now  humbly  and  sin- 
cerely confess  them  to  Thy  minister." 

You  will  then  proceed  to  examine  your  conscience,  and  as  you  are 
bound  to  confess  mortal  sins,  and  not  bound,  although  recommended,  to 
confess  lesser  faults,  called  venial  sins,  your  first  care  should  be  to  find  out 
the  mortal  sins,  that  is,  the  grievous  sins  you  may  have  committed  since 
your  last  confession  to,  and  absolution  by,  a  Catholic  priest,  and  find  out 
also  the  precise  number  of  times  each  such  sin  was  committed,  or  at  least 
the  probable  number. 

If  you  are  not  in  the  regular  habit  of  making  your  examination  of  con- 
science, the  following  list  of  sins  may  be  of  some  assistance  to  you. 

Sins  more  directly  against  God. 

Have  you  been  guilty  of  disbelieving  an  article  of  faith  ? — Made  a  bad 
confession  or  communion  ? 

Have  you  neglected  needful  instruction  in  religion? 

Have  you  rashly  exposed  yourself  to  the  danger  of  infidelity  by  read- 
ing dangerous  books  or  keeping  bad  company  ?     How  often  ? 

Have  you  abused  the  words  of  Holy  Scripture  by  indecent  or  grossly 
irreverent  application  of  them  ? 

Have  you  been  negligent  in  procuring  the  necessary  instruction  for 
those  under  your  care  in  their  duties  to  God  ? 

Have  you  despaired  of  salvation  or  of  the  forgiveness  of  your  sins  ? 

Have  you  thought  it  impossible  to  avoid  mortal  sin  or  to  be  good  ? 

Have  you  presumed  on  God's  goodness  without  caring  to  amend  ? 

Have  you  notably  delayed  repentance  ? 

Have  you  murmured  against  the  providence  of  God  ? 

Have  you  thought  God  cruel  or  unjust,  or  indifferent  to  our  doing 
good  or  evil  ? 

Have  you  neglected  to  prevent  evil,  when  it  was  your  duty  and  in 
your  power  to  do  so  ? 

Have  you  said  and  maintained  maliciously  that  all  religions  were 
good  ? 


METHOD  OF  CONFESSION.  229 

Have  you  been  wilfully  negligent  in  the  church  during  divine  worship  ? 
j      Have  you  neglected  prayer  for  several  weeks  ? 

Have  you  said  your  prayers  with  great  want  of  attention  ? 

Have  you  been  irreverent  in  the  church  by  talking,  laughing,  or  mak- 
ing others  behave  irreverently  ? 

Have  you  sworn  to  a  lie,  or  sworn  to  do  what  was  wrong  ? 

Have  you  broken  your  lawful  oath  ? 

Have  you  taken  the  holy  name  of  God  in  vain  ? 

Have  you  passed  Sunday  or  a  holy  day  of  obligation  in  idleness  or 
sin,  or  have  you  been  the  occasion  to  others  of  so  passing  such  time  ? 

Have  you  done  or  commanded  servile  work  for  a  considerable  space 
of  time  without  necessity  upon  those  days  ? 

Sins  against  our  Neighbor. 

[Sins  in  Thought]. — Have  you  judged  rashly,  injuriously,  of  your  neigh- 
bor ?     How  often  ? 

Have  you  wilfully  harbored  any  thought  of  rancor  or  of  revenge 
against  any  one  ? 

Have  you  from  hatred  avoided  any  one,  or  refused  to  show  him  ordi- 
nary civility  ? 

Have  you  maliciously  envied  any  one  for  their  appearance,  merit, 
reputation,  talent,  fortune,  or  employment  ? 

Have  you  knowingly  harbored  any  desire  of  revenge  ? 

[Sins  in  Words.'] — Have  you  spoken  very  harshly,  or  used  abusive  lan- 
guage, toward  your  neighbor  ?     How  often  ? 

Have  you  grievously  deceived  your  neighbor  ? 

Have  you  wilfully  misconstrued  another's  actions  ? 

Have  you  said  what  was  false  of  your  neighbor  ? 

Have  you  .detracted  your  neighbor  by  revealing,  to  his  or  her  injury, 
ithout  just  cause,  what  was  true  but  secret  ? 

Have  you  encouraged  calumny  or  detraction  by  listening  with  pleas- 
e  to  reports  of  that  kind  ? 

Have  you  been  a  scandal  to  any  one  by  giving  bad  advice  or  bad  ex- 

ple,  by  instilling  bad  principles,  or  by  using  bad  language  in  the  pres- 
ence of  any  one  ? 

[Sins  of  Deed]. — Have  you  cheated  any  one  in  buying  or  selling  ? 
How  often  ? 

Have  you  injured  any  one  by  stealing,  helping  to  steal,  or  usury,  ex- 
tortion, or  by  any  unlawful  contract  ? 

Have  you  knowingly  bought  or  received  stolen  goods  ? 

Have  you  refused  or  neglected  to  pay  your  just  debts  ? 


230  PART  II.— NO.  15. 

Have  you  neglected  the  work  or  business  for  which  you  were  hire 
and  were  obliged  by  contract  to  perform  ? 

I  lave  you  neglected  to  restore  ill-gotten  goods,  or  to  make  compensa- 
tion for  wrong  done  to  your  neighbor  when  it  was  in  your  power  to  dos 

Have  you  shared  in  the  sin  of  another  by  counsel,  by  command,  by 
consent,  by  flattery,  or  by  silence  ? 

Have  you  neglected  to  restore  the  character  which  you  may  have  in- 
jured by  calumny  or  detraction  ? 

[Sins  of  Omission]. — Have  you  neglected  your  duties  as  a  Christian  ? 
as  a  parent  ?  as  a  husband  ?  as  a  wife  ?  as  master  ?  or  as  servant  ? 
In  short,  any  duty  belonging  to  your  state  of  life  or  calling  ?     How  often  ? 

Have  you  been  wanting  in  your  duty  as  son  or  daughter  ?  Have  you 
been  guilty  of  grave  disrespect  or  of  grave  disobedience  to  your  parents, 
guardians,  or  superiors  ?  Have  you  despised  or  insulted  them  ?  Have 
you  provoked  them  to  great  anger,  to  curse  or  to  swear  ?  Have  you 
treated  them  in  a  haughty  and  insulting  manner  ?  Have  you  spoken  evil 
of  them? 

Have  you  omitted  to  assist  your  neighbor  in  his  great  necessity  when 
you  could  have  helped  him  ? 

Sins  against  Ourselves. 

[By  Pride]. — Had  you  too  great  an  esteem  of  yourself,  or  boasted  un- 
duly, and  haughtily  despised  others  ? 

Did  you  feel  a  secret  pleasure  in  hearing  others  seriously  disparaged, 
or  found  fault  with  ? 

[By  Covetous?iess]. — Have  you  through  covetousness  been  unjust  to 
your  wife  and  family  ? 

Have  you  been  seriously  wanting  in  charity  and  compassion  toward 
the  poor  ?  Did  you  use  toward  them  unmerited,  imperious,  ill-natured, 
or  insulting  language  ? 

Have  you  received  exorbitant  interest  for  money  lent  ? 

Have  you  charged  exorbitant  prices  ? 

Have  you  knowingly  kept  that  surplus  of  change  of  money  which 
was  given  to  you  by  mistake  ? 

Have  you  desired  to  steal,  defraud,  or  commit  any  other  kind  of  in-  . 
justice  ? 

[By  Impurity]. — Have  you  sinned  against  purity,  by  wilfully  dwelling 
upon  and  taking  pleasure  in  any  unchaste  thought  ?     How  often  ? 

By  desiring  to  commit  any  immodest  action  ? 

By  going  into  bad  company  ? 

Talking  immodestly  ?  Listening  with  pleasure  to  impure  language? 
Singing  any  unchaste  song  ? 


METHOD  OF  CONFESSION. 


231 


Reading  any  immodest  book?  or  lending  any  such  book  to  any  other? 
Looking  unchastely  at  any  immodest  object  ? 

Doing  any  immodest  action  either  alone  or  with  others  ?  Permitting 
any  immodest  liberty  to  be  taken  with  you  ? 

[By  Anger], — Have  you  harbored  great  dislike  toward  any  one  ?  How 
often  ? 

Have  you  given  way  to  great  angry  passion  ? 

Have  you  of  set  purpose  taken  part  in  a  serious  quarrel  or  duel  ? 

Have  you  provoked  others  to  quarrel  or  fight  ? 

Have  you  struck  your  wife  or  husband  ?  struck  your  children  unduly  ? 

Have  you  struck  any  one  else  in  anger  ? 

Have  you  been  guilty  of  wanton  cruelty  to  any  animal  ? 

Have  you  refused  to  forgive  any  injury  ?  or  refused  to  be  reconciled  ? 
or  refused  to  give  signs  of  reconciliation  or  forgiveness  ? 

Have  you  been  guilty  of  great  impatience  ?  of  too  severely  correcting 
hose  under  your  charge  ?  of  cruel  and  abusive  treatment  ? 

[By  Gluttony\ — Have  you  exceeded  the  bounds  of  temperance,  by 
ating  or  by  drinking  to  excess  ?  Have  you  induced  others  to  do  so  ? 
ow  often  ? 

Have  you  through  drunkenness  been  a  scandal  to  your  neighbor,  a 
ource  of  unhappiness,  and  quarrel,  and  injustice  to  your  family  ? 

[By  Envy\. — Have  you  felt  sorry  at  the  prosperity  of  others  ?  or  have 
ou  rejoiced  at  their  misfortune  ? 

[By  Sloth~\. — Have  you  for  a  long  time  neglected  prayer  or  other  re^ 
igious  duty  ?     How  often  ? 

Have  you  performed  these  duties  carelessly  ? 

Have  you  led  a  life  of  idleness  ? 

Have  you  neglected  to  admonish  those  whom  it  was  your  duty  to 
dmonish  ? 

Have  you  neglected  to  pray  when  assailed  by  great  temptation  or  in 
reat  danger  of  sin  ? 

Have  you  remained  voluntarily  in  proximate  (that  is,  near)  occasions 
f  sin  ? 

Examine  yourself  carefully  whether  any  of  the  sins  you  have  commit- 
ed  have  been  the  cause  of  bad  example  or  scandal  to  others 

Second,  Be  Heartily  Sorry. 

Having  tried  to  bring  to  your  memory  the  different  sins  of  which  you 

lave  been  guilty,  together  with  their  number,  and  such  circumstances  as 

lay  have  considerably  increased  their  malice  or  changed  their  nature,  you 

should  pass  to  the  next  thing  to  be  done  in  preparation  for  confession — 

lamely,  you  should  endeavor  to  excite  in  your  heart  a  great  sorrow  for 


PART  II.— NO.  15. 

having  committed  them,  and  a  sincere  detestation  of  them.     For  this  jU 
pose  you  should — 

1  st.  Beg  of  Almighty  God  to  give  you  grace  to  feel  this  abhorrence 
your  sins. 

2d.  Consider  those  things  which  may  help  you  to  detest  your  sins ; 
as,  for  example,  that  by  your  sins  you  have  lost  heaven,  deserved  In  11, 
rebelled  against  your  Creator,  grieved  and  offended  a  God  of  infinite 
goodness,  been  very  ungrateful  to  your  greatest  Benefactor,  your  Heav- 
enly Father,  and  your  Redeemer  who  suffered  so  much,  and  died  on  the 
cross  for  you  :  that  you  have  deprived  yourself  of  the  grace  of  God,  and 
become  an  object  hateful  to  Him. 

3d.  By  saying  with  great  fervor,  and  more  than  once,  the  following 
or  a  similar  act  of  contrition  : 

Special  Act  of  Contrition. 

0  Lord  Jesus,  behold  at  Thy  feet  a  great  sinner.  I  am  ashamed  and 
distressed  on  account  of  the  many  sins  which  I  have  committed. 

1  reproach  myself  bitterly  for  having  been  so  ungrateful  and  wicked. 
I  have  abused  Thy  goodness,  O  Lord,  my  Redeemer,  my  best  Benefactor. 

I  have  offended  Thee,  O  God  of  infinite  goodness !  Every  time  I 
committed  a  grievous  sin  I  have  deserved  and  called  down  upon  myself 
that  dreadful  sentence  :  "  Depart  from  me,  ye  cursed,  into  everlasting  fire, 
which  was  prepared  for  the  devil  and  his  angels."     (St.  Matt.  xxv.  41.) 

I  cannot  complain  of  this  sentence,  for  of  my  own  accord  I  have  de- 
parted from  Thee,  and  lived  wilfully  away  from  Thee,  and  in  a  state  of 
rebellion  against  Thee. 

How  often  did  Thy  sweet  voice  invite  me  to  repentance ! 

How  often  have  Thy  corrections  warned  me  to  return  !  and  I  was  deaf 
to  Thy  call,  and  hardened  my  heart  against  Thee. 

Often  hast  Thou  stretched  out  Thy  hand  to  me,  O  Lord,  and  I  turned 
my  back  upon  Thee  :  but,  O  Lord,  I  now  repent :  I  am  sorry  indeed- 
Who  shall  give  "a  fountain  of  tears  to  my  eyes,"  that  day  and  night  I 
may  weep  for  my  ingratitude  to  Thee,  O  Lord  ?  My  transgressions  are 
a  heavy  burden  to  me.  The  thought  of  being  astray  from  Thee  alarms 
me ;  I  am  wretched,  buried  as  I  am  in  the  depth  of  sin  and  misery. 

But  I  will  not  despair  ;  for  if  my  sins  are  many  and  great,  Thy  mercy, 
O  Lord,  is  greater.  Thou  hast  waited  for  me  until  now  to  give  me  time 
to  repent.  A  humbled  and  contrite  heart  Thou  wilt  not  despise ;  why 
shall  I  not  trust  in  Thee  ?  Yes,  I  do  trust  in  Thy  infinite  mercy,  O  Lord, 
in  Thy  precious  blood  shed  for  me,  in  Thy  divine  promise  of  receiving 
the  repentant  sinner,  like  the  prodigal  son,  as  soon  as  ever  he  returns  to 
Thee. 


METHOD  OF  CONFESSION.  233 

Fall  of  confidence,  therefore,  and  out  of  the  depth  of  my  poor  heart,  I 
cry  out  to  Thee  :  "  O  God,  be  merciful  to  me  a  sinner."  (St.  Luke  xviii. 
13.)  I  detest  all  my  sins;  I  heartily  wish  that  I  had  never  committed 
them.  They  are  hateful  now  in  my  sight ;  but  as  my  repentance  can 
never  be  sufficient,  I  beg  to  offer  Thee,  O  Lord,  the  sighs,  the  tears,  the 
faintness  and  the  sweat  of  blood,  the  horror  and  the  grief  for  sin,  with 
which,  in  the  Garden  of  Gethsemane,  Thou  didst  supply  the  poorness  of 
my  repentance. 

Touch  my  stony  heart,  O  Lord,  with  Thy  powerful  grace,  that  with 
tears  of  sorrow  I  may  bewail  my  ingratitude  and  all  my  past  sins  in  the 
bitterness  of  my  heart. 

Root  out  of  my  soul  whatever  is  displeasing  to  Thee,  and  lay  in  me 
the  foundation  of  a  new  life.  I  love  Thee,  O  Lord  Jesus,  with  all  my 
heart  and  soul,  and  wish  to  love  Thee  more  and  more.  With  the  help  of 
Thy  grace,  I  will  never  offend  Thee  again  ;  no,  nevermore.  Strengthen 
Thou  my  resolution.     (See  pages  211  and  222.) 

Third,  Make  a  Firm  Resolution  never  to  Sin  again. 

A  true  sorrow  for  having  offended  God  must  contain  a  firm  purpose 
of  amendment.  Without  this,  the  sorrow  would  not  be  true  nor  sufficient 
'or  making  a  good  confession. 

It  is  clear  that  if  a  person,  although  uneasy  for  having  offended  God, 
yet  were  wavering  whether  he  should  or  should  not  choose  to  commit  sin 
again,  that  person  would  not  be  truly  sorry,  nor  be  in  a  fit  state  to  obtain 
ardon  of  his  sins. 

Would  a  father  show  readiness  to  forgive  a  son  who  had  grievously 
offended  him,  if  that  son  should  remain  sullen,  or  showed  himself  dis- 
posed to  repeat  the  same  fault  ? 

When  a  person  is  truly  sorry  for  having  offended  God,  he  is  also  de- 
ermined,  with  the  help  of  God's  grace,  not  to  offend  Him  ever  again,  and 
is  resolved  also  to  avoid  proximate  occasions  of  sin. 

It  might  happen  that,  notwithstanding  this  resolution  to  quit  all  sin, 
you  might  after  some  time  yield  to  temptation,  change  your  mind  for  the 
worse,  and  fall  again  into  sin ;  because  neither  this  resolution  nor  the  ab- 
solution you  receive  will  render  you  impeccable.  Yet  it  is  no  less  true 
that  when  you  are  sincerely  determined  to  avoid  sin,  you  are  then  in  a  fit 
state  to  receive  pardon,  and  if  you  are  not  so  resolved,  you  would  not  be 
in  a  fit  state  for  receiving  absolution. 

It  would  be  foolish  to  hesitate  to  make  such  a  resolution  on  the  ground 
that  it  is  a  promise,  and  to  say  :  If  I  make  a  promise,  and  then  fail  to 
keep  my  word,  it  would  be  still  worse. 

But  it  is  not  so,  because,  strictly  speaking,  it  is  not  a  promise  which  is 


-\U  PART  II.— NO.  is. 

demanded  of  you,  but  only  a  resolution,  that  is,  a  determination,  that  y( 
will  do  what  you  are  bound  to  do— namely,  observe  the  commandments 
and  avoid  sin. 

Now,  to  resolve  over  and  over  again,  "I  will  not  offend  God  ;  I  will 
do  my  duty,"  does  not  create  a  new  obligation,  but  it  encourages  us  to  do 
what  we  are  simply  bound  to  do.  If  a  sentry  at  his  post,  with  a  view 
to  drive  away  timidity  and  encourage  himself  to  do  his  duty,  were  to  re- 
peat to  himself:  "I  will  be  brave,  I  will  not  desert  my  post,"  that  would 
not  surely  be  contracting  a  new  obligation. 

Whether  you  make  such  resolutions  or  not,  you  are  equally  bound  not 
to  offend  God  ;  but  the  making  of  fresh  resolutions  serves  to  strengthen 
your  will,  and  confirm  you  in  your  duty  and  fidelity  to  God  ;  and  you  do 
not  thereby  impose  upon  yourself  a  fresh  obligation. 

It  is  clear,  therefore,  that  to  make  such  resolutions  is  a  real  gain,  and 
can  but  be  profitable  to  your  soul.  It  would  therefore  be  to  your  interest 
to  repeat  often  and  fervently  such  purpose  of  amendment  as  the  following : 

0  my  God,  with  the  help  of  Thy  grace,  I  will  never  wilfully  offend 
Thee  again. 

Rather  would  I  die  than  wilfully  offend  Thee,  O  my  God  ! 

1  will  no  longer  be  unfaithful  and  ungrateful  to  Thee.  I  will  no  more 
add  to  the  number  of  my  sins,  but  put  a  stop  to  them,  dear  Lord.  Hence- 
forth I  will  be  altogether  Thine.  By  myself  I  can  do  nothing,  but  with 
the  help  of  Thy  grace  I  can  resist  all  temptations  and  keep  all  Thy  com- 
mandments. Help  me,  O  Lord,  with  Thy  powerful  grace,  that  I  may 
nevermore  offend  Thee.  O,  what  a  happiness,  could  I  live  without  offend- 
ing Thee  any  more ! 

Psalm  118  (Prot.  vers.  119),  beginning,  "Blessed  are  the  undefiled  in 
the  way,"  or  part  of  it,  might  be  recited  with  great  spiritual  profit,  as  it  is 
full  of  beautiful  resolutions  to  observe  God's  commandments. 

Fourth,  Make  a  Candid  and  Humble  Confession. 

After  having  prepared  yourself  in  this  manner,  you  should  go  to  con- 
fession with  modesty  and  humility,  determined  to  be  sincere,  and  willing 
to  suffer  some  shame  in  penance  for  your  sins,  and  thus  avert  the  greater 
shame  and  confusion  which  you  will  otherwise  certainly  have  to  endure 
in  the  Day  of  Judgment.  Then  kneel  down  at  the  side  of  the  confessional 
where  the  priest  is  seated  for  hearing  confessions. 

Before  confessing,  turn  toward  the  priest,  and  say — 

"  Bless  me,  father,  for  I  have  sinned." 

Immediately  after  these  words  recite  the  first  part  of  the  "  Confiteor," 
consisting  of  the  following  words  in  English  or  other  language  (see  page 
194): 


METHOD  OF  CONFESSION.  235 

"  I  confess  to  Almighty  God,  to  Blessed  Mary,  ever  Virgin,  to  Blessed 
Michael  the  Archangel,  to  Blessed  John  the  Baptist,  to  the  Holy  Apostles 
Peter  and  Paul,  to  all  the  Saints,  and  to  you,  my  spiritual  father,  that  I 
have  sinned  exceedingly  in  thought,  word  and  deed  ;  through  my  fault, 
through  my  fault,  through  my  most  grievous  fault."  If  it  is  your  first 
confession  you  will  tell  it  to  the  confessor.  If  you  have  been  to  confes- 
sion before  you  will  tell  the  confessor  how  long  since  you  had  been  ; 
whether  in  it  you  received  absolution  or  not ;  and  whether  you  performed 
the  penance  enjoined  on  you  by  the  confessor. 

You  then  begin  to  confess  your  sins.  If  needed,  the  priest  will  read- 
ily help  you  in  the  matter,  especially  if  you  ask  him  to  do  so.  Tell  him, 
if  he  does  not  know  it,  that  it  is  your  first  confession. 

If  it  is  your  first  confession,  you  have  to  confess  all  the  grievous  sins 
committed  during  your  life  ;  or,  if  you  have  been  to  confession  before, 
you  have  to  confess  the  sins  you  have  committed  since  your  last  confes- 
sion, at  which  you  received  absolution. 

The  priest  will  give  you  some  advice,  enjoin  a  penance,  usually  some 
prayers  to  be  said  by  you,  and  in  the  end,  if  he  finds  you  properly  dis- 
posed, give  you,  in  God's  name,  absolution  of  your  sins,  whilst  you  make 
an  act  of  sincere  contrition  ;  and  this  absolution  will  be  made  good  by 
God  in  heaven,  according  to  His  promise  to  His  Apostles  :  "  Amen,  I  say 
to  you,  whatsoever  you  shall  bind  upon  earth,  shall  be  bound  also  in 
heaven  ;  and  whatsoever  you  shall  loose  upon  earth,  shall  be  loosed  also 
in  heaven."  (St.  Matt,  xviii.  18.)  And  according  to  what  we  read  in 
St.  John  :  "  He  said  therefore  to  them  again,  Peace  be  with  you.  As 
the  Father  has  sent  me,  I  also  send  you.  When  he  had  said  this,  he 
breathed  on  them  :  and  he  said  to  them,  Receive  ye  the  Holy  Ghost  : 
whose  sins  ye  shall  forgive,  they  are  forgiven  them  ;  and  whose  sins  you 
shall  retain,  they  are  retained."  (xx.  21.) 

You  will  now  leave  the  confessional,  and,  kneeling  in  some  other  part 
of  the  church,  you  will  offer  a  hearty  thanksgiving  to  God  for  the  great 
helps  and  wonderful  blessings  received.  And,  if  time  allows,  you  will 
then  perform  the  penance,  usually  some  prayers,  enjoined  on  you  by  the 
priest,  your  confessor. 

A  true  penitent,  who  wishes  to  repair  by  well-doing  the  evil  done, 
has  a  choice  in  the  following  Commandments,  Virtues,  Works,  and 
Beatitudes. 

:35o.  16  — &l)e  Sen  Commcmimtents  of  ©oft. 

(Taken  in  substance  from  Exodus  xx.  and  Deuteronomy  v.) 

I  am  the  Lord  thy  God,  who  brought  thee  out  of  the  land  of  Egypt, 
out  of  the  house  of  bondage. 


236 


PART  II.— NO.  16. 


1.  Thou  shalt  not  have  strange  gods  before  me.  Thou  shalt  not  mal 
to  thyself  a  graven  thing,  nor  the  likeness  of  anything  that  is  in  heave 
above,  or  in  the  earth  beneath,  nor  of  those  things  that  are  in  the  water 
under  the  earth.     Thou  shalt  not  adore  them  nor  serve  them. 

2.  Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain. 

3.  Remember  that  thou  keep  holy  the  Sabbath  day. 

4.  Honor  thy  father  and  thy  mother. 

5.  Thou  shalt  not  kill. 

6.  Thou  shalt  not  commit  adultery. 

7.  Thou  shalt  not  steal. 

8.  Thou  shalt  not  bear  false  witness  against  thy  neighbor. 

9.  Thou  shalt  not  covet  thy  neighbor's  wife.     (Deut.  v.  21.) 

10.  Thou  shalt  not  covet  thy  neighbor's  goods. 

The    Commandments  of  the  Church. 

We  are  chiefly  commanded  by  the  Church — 

1.  To  keep  the  Sundays  and  holy  days  of  obligation  holy,  by  hearing 
Mass,  and  resting  from  servile  works. 

2.  To  keep  the  days  of  fasting  and  abstinence   appointed    by  the 
Church. 

3.  To  go  to  confession  at  least  once  a  year. 

4.  To  receive  the  blessed  sacrament  at  least  once  a  year,  and  that  at 
Easter  or  thereabouts,  as  directed  by  the  bishop  of  each  one's  diocese. 

5.  To  contribute  to  the  support  of  our  pastors. 

6.  Not  to  marry  within  certain  degrees  of  kindred,  nor  to  solemnize 
marriage  at  the  forbidden  times. 

The  Seven  Deadly  Sins,  and  the  opposite  Virtues. 


Pride. 

Covetousness. 

Lust. 

Anger. 

Gluttony. 

Envy. 

Sloth. 


Humility. 

Liberality. 

Chastity. 

Meekness.* 

Temperance. 

Brotherly  Love. 

Diligence. 


*  The  virtue  of  meekness,  so  strongly  recommended  to  us  by  our  Saviour,  should  extend  also  to  ani- 
mals, so  as  never  to  cause  them  unnecessary  pain.  The  saints  had  not  only  a  fervent  love  for  the  souls  of 
men,  and  an  anxious  care  for  the  poor  and  suffering,  but  had  also  a  tender  compassion  for  every  living  crea- 
ture. "  The  just  regardeth  the  lives  of  his  beasts:  but  the  bowels  of  the  wicked  are  cruel."  (Proverbs 
xii.  10.)  A  striking  lesson  of  tenderness  towards  God's  creatures  is  conveyed  to  us  in  the  divine  command 
repeatedly  given:  "  Thou  shalt  not  boil  a  kid  in  the  milk  of  his  dam."  (Exodus  xxiii.  19.;  Deut.  xiv.  21.) 
The  gentle  poet  Coleridge  has  well  written: 


"  He  prayeth  best  who  loveth  best 
All  things  both  great  and  small; 
For  the  dear  God  who  loveth  us, 
He  made  and  loveth  all." 


THE  COMMANDMENTS  OF  THE  CHURCH. 


237 


The  Seven  Spiritual  Works  of  Mercy 


To  reclaim  sinners. 
To  instruct  the  ignorant. 
To  counsel  the  doubtful. 
To  comfort  the  sorrowful. 


To  bear  wrongs  patiently. 

To  forgive  offences. 

To  pray  for  the  living  and  the  dead. 


The  Seven  Corporal  Works  of  Mercy. 

To  feed  the  hungry.  To  visit  the  sick. 

To  give  drink  to  the  thirsty.  To  visit  the  imprisoned,  and 

To  clothe  the  naked.  To  bury  the  dead. 

To  harbor  the  harborless. 

The  Seven  Gifts  of  the  Holy  Spirit.  (Isaias  xi.  2.) 

1.   Wisdom.     2.  Understanding.     3.  Counsel.     4.  Fortitude.     5.  Knowledge. 
Fear  of  the  Lord. 


6.  Piety. 


In  the  fifth 

1.  Blessed  are 

2.  Blessed  are 

3.  Blessed  are 

4.  Blessed  are 

5.  Blessed  are 

6.  Blessed  are 

7.  Blessed  are 

8.  Blessed  are 
leaven. 


The  Eight  Beatitudes. 
chapter  of  St.  Matthew  Jesus  said  : 
the  poor  in  spirit;  for  theirs  is  the  kingdom  of  heaven, 
the  meek;  for  they  shall  possess  the  land, 
they  that  mourn;  for  they  shall  be  comforted. 

they  that  hunger  and  thirst  after  justice;  for  they  shall  have  their  fill, 
the  merciful;  for  they  shall  obtain  mercy, 
the  clean  of  heart;  for  they  shall  see  God. 
the  peacemakers;  for  they  shall  be  called  the  children  of  God. 
they  that  suffer  persecution  for  justice'  sake;  for  theirs  is  the  kingdom  of 


PART  III 


MISCELLANEOUS  SUBJECTS. 


;No.  1  —  St  Peter  in  Home. 

In  the  face  of  millions  of  Catholics  recognizing,  generation  after  gen- 
eration, the  Bishops  of  Rome  as  the  successors  of  St.  Peter  in  that  see  ; 
in  the  face  of  the  most  ancient  and  most  illustrious  of  all  dynasties,  the 
regular  line  of  257  Roman  pontiffs  (a.  d.  1884),  who  have  at  all  times 
claimed  to  succeed  to  the  chair  of  Peter,  and  in  the  face  of  a  large  num- 
ber of  historians  and  other  ancient  writers  who  have  asserted  the  same 
thing,  without  one  single  ancient  writer  asserting  the  contrary,  some 
modern  writers  have  boldly  questioned  the  fact  that  St.  Peter  ever  was 
in  Rome. 

As  it  has  happened  in  other  instances  that  the  bitter  attacks  of  our 
adversaries  only  served  to  bring  out  the  Catholic  truth  in  greater  relief, 
so  it  is  in  this  case.  The  modern  denial  of  the  fact  that  St.  Peter  was 
ever  in  Rome  only  gave  an  opportunity  to  Catholics  to  bring  forth  a  host 
of  historical  documents  in  proof  of  this  point  of  general  belief. 

To  prove  that  St.  Peter  was  in  Rome  as  the  founder  and  first  Bishop 
of  that  Church,  it  would  almost  suffice  to  see  the  great  embarrassment 
into  which  they  have  thrown  themselves  who  deny  it. 

They  are  unable  to  tell  us,  if  this  is  not  the  fact,  how  it  happens  that 
the  whole  of  Christendom  has  uniformly,  through  all  ages,  believed  that 
St.  Peter  was  the  first  Bishop  of  Rome,  and  there  suffered  martyrdom. 

They  cannot  explain  how  it  is  that  this  historical  fact  was  never 
doubted  or  gainsaid,  even  by  schismatics,  heretics,  and  other  bitter  ene- 
mies of  the  Roman  see,  for  upward  of  fourteen  centuries,  though  they 
were  deeply  interested  in  raising  doubts  about  it. 


240  PA RT  III.— NO.  i. 

%!  Holy  Scripture  informs  us  that  before  St.  Paul  went  to  Rome,  in  the 
tenth  year  of  the  Emperor  Claudius,  there  was  already  in  Rome  a  large 
number  of  Christians,  to  whom  St.  Paul  wrote,  and  of  whom  he  could 
say  that  their  faith  was  spoken  of  in  the  whole  world.  (Romans  i 
Now,  if  St.  Peter  did  not  convert  the  Roman  people,  and  was  not  their 
pastor,  how  is  it  that  our  opponents  cannot  tell  us  who  first  converted 
the  Romans;  and,  if  not  St.  Peter,  who  was  their  bishop? 

They  cannot  explain  how  so  important  a  belief,  if  untrue,  could  be 
imposed  upon  all  Christianity,  even  at  the  time  when  St.  John  the  Evan- 
gelist was  still  living,  without  any  one  protesting  against  it,  or  even 
noticing  the  imposture,  but  rather  all  taking  it  for  granted. 

As  it  cannot  be  supposed  that  St.  Peter  had  no  see  during  the  last 
twenty-five  years  of  his  life,  if  St.  Peter  was  not  Bishop  of  Rome  during 
that  period,  they  ought  to  tell  us  of  what  other  place  he  was  bishop,  and 
where  he  died,  and  how  and  when  his  mortal  remains  have  been  trans- 
ferred to  Rome.     But  of  these  things  they  tell  us  nothing. 

If  St.  Peter  was  not  the  first  Pontiff  of  Rome,  they  ought  to  be  able 
to  explain  how  since  St.  Linus  the  supremacy  over  the  whole  Church  was 
ever  claimed,  and  is  still  claimed,  by  the  Roman  see,  and  not  by  any 
other,  not  even  the  see  of  Antioch,  which  St.  Peter  occupied  for  a  time. 
But  this  also  they  are  unable  to  explain. 

Besides  this  grave  embarrassment,  their  not  being  able,  also,  to  bring 
forth  in  support  of  their  assertion  any  positive  argument,  but  only  nega- 
tive ones,  serves  to  betray  the  weakness  of  their  cause.  These  are  the 
chief  of  their  objections. 

"  Chronologists,"  they  say,  "  vary  in  fixing  the  time  that  St.  Peter  went 
to  Rome.  It  is  difficult  to  reconcile  the  assertion  that  St.  Peter  was  in 
Rome  with  certain  passages  of  Scripture.  We  cannot  account  for  St. 
Paul's  not  sending,  in  his  letter  to  the  Romans,  his  salutations  to  St.  Peter 
if  St.  Peter  had  then  been  the  Bishop  of  Rome.  Holy  Scripture,"  they 
add,  "  does  not  state  that  St.  Peter  went  to  Rome,  or  lived  or  died 
there." 

In  answer  to  this  it  should  be  noted  that  the  disagreement  of  writers 
regarding  the  time  in  which  a  fact  occurred  renders  doubtful,  at  most, 
only  the  thing  upon  which  those  writers  differ,  namely,  time,  not  the  fact 
upon  which  they  agree.  Indeed,  if  the  disagreement  about  some  point 
regarding  a  fact  renders  that  point  doubtful,  the  agreeing  about  the  fact 
itself  which  they  relate  is  a  great  sign  of  the  truth  of  the  fact  related. 

Therefore,  even  supposing  that  the  historians  disagree  in  fixing  the 
exact  date  on  which  St.  Peter  went  to  Rome,  or  died  in  Rome,  this  is  not 
a  reason  for  denying  that  St.  Peter  lived  and  died  there.  Thus  no  one 
thinks  of  denying  the  birth,  the  baptism,  and  the  death   of  our  Lord, 


ST.  PETER. 


ST  PETER  IN  ROME.  241 

merely  because  chronologists  are  divided  in  fixing  the  exact  years  when 
these  facts  occurred. 

Thus,  likewise,  because,  ignorant  of  certain  particulars,  we  are  unable 
to  reconcile  one  fact  with  another,  or  to  explain  some  expressions,  or  ac- 
count for  certain  omissions,  is  not  a  reason  for  denying  what  is  otherwise 
satisfactorily  proved  from  trustworthy  documents. 

Thus,  suppose  we  were  unable  to  account  why  mention  is  not  made 
in  Holy  Writ  of  St.  Peter's  going  to  Rome,  and  of  his  dwelling  and 
teaching  there  ;  suppose  we  could  not  explain  why  St.  Paul,  writing  to 
the  Romans,  did  not  send  his  salutations  to  St.  Peter — this  is  not  a  reason 
why  we  should  deny  what  is  otherwise  testified  about  St.  Peter  by  posi- 
tive and  solid  authority  ;  otherwise  we  might  deny  that  St.  John  was 
bishop  of  Ephesus,  and  St.  James  bishop  of  Jerusalem,  on  the  ground 
that  St.  Paul,  writing  to  the  Ephesians,  did  not  send  his  salutations  to  their 
bishop,  St.  John;  and,  writing  to  the  Hebrews,  did  not  salute  St.  James, 
their  bishop  in  Jerusalem. 

We  attach  more  value  to  the  testimony  of  a  few  trustworthy  witnesses 
asserting  a  thing  than  to  the  silence  of  a  hundred  persons  who  do  not 
deny  what  the  others  affirm. 

Sometimes  the  very  notoriety  of  a  fact,  universally  admitted,  is  the 
very  reason  why  no  pains  are  taken  to  establish  it,  and  sometimes  why 
no  mention  even  is  made  of  it.  Thus,  for  example,  the  historian  Euse- 
bius,  bishop  of  Caesarea,  who  lived  in  the  fourth  century,  after  having 
stated  that  St.  Paul  was  beheaded  and  St.  Peter  crucified  under  Nero, 
adds,  "  I  think  it  superfluous  to  look  for  other  testimonies  in  proof  of 
these  facts,  for  that  these  things  have  taken  place  is  testified  by  remark- 
able and  most  splendid  monuments."  (Book  ii.,  chap.  25.) 

These  seeming  discrepancies  can,  I  think,  be  reconciled,  and  these 
difficulties  surmounted.  I  will  here  give  a  short  sketch  of  the  movements 
of  St.  Peter  in  his  apostolic  labors,  which,  I  trust,  will  enable  the  reader  to 
solve  most,  at  least,  of  those  difficulties. 

St.  Peter  began  his  apostolic  labors  ten  days  after  the  ascension  of 
our  Lord  into  heaven,  that  is,  on  the  Day  of  Pentecost,  15th  of  May  of  the 
'ear  34  from  the  birth  of  Christ.  In  fact,  on  the  very  Day  of  Pentecost, 
St.  Peter,  full  of  the  Holy  Ghost,  preached  before  a  large  crowd  of  peo- 
)le  and  converted  three  thousand  of  them.  (Acts  ii.  41.)  Some  days 
fter,  being  freed  from  prison  by  an  angel  (Acts  v.  19),  he  preached  in  the 
>mple  and  converted  five  thousand  more.  During  the  four  years  that  he 
tayed  in  Jerusalem  he  visited  and  preached  the  gospel  in  many  parts  of 
le  Samaritans  (Acts  viii.  25),  and  visited  especially  the  city  of  Samaria 
tself,  where  he  administered  the  sacrament  of  confirmation  to  the  baptized 
Christians  of  that  city,  and  sharply  rebuked  Simon  Magus.    (Acts  viii.) 


242  PART  III.— NO.  /. 

In  the  beginning  of  the  fourth  year  of  his  dwelling  in  Jerusalem 
Peter  was  visited  by  St.  Paul.  (Acts  ix.  27,  28.)  During  the  same 
St.  Peter  "  passed  through,  visiting  all,  and  came  to  the  saints  who  dwelt 
at  Lydda  "  (Acts  ix.  32),  where  he  miraculously  cured  Eneas  from  his  eight 
years'  infirmity;  then  he  went  to  Joppe  (now  called  Jaffa),  and  there  he 
raised  to  life  Tabitha  (Dorcas),  who  had  died  shortly  before.  It  was  in 
that  same  town  of  Joppe  that  St.  Peter  had  the  vision  of  the  great  linen 
sheet  descending  from  heaven.  (Acts  x.  11,  12.)  After  a  few  days  he 
went,  by  God's  direction,  to  Caesarea,  where  he  instructed  the  centurion 
Cornelius  and  his  household,  all  of  whom  he  baptized  and  received  into 
the  Church.  (Acts  x.  23.) 

From  Caesarea  he  returned  to  Jerusalem  (Acts  xi.  18),  but  did  not 
tarry  there  long. 

Having  heard  that  in  Syria,  in  the  city  of  Antioch,  the  gospel  had 
made  wonderful  progress,  Barnabas  and  several  of  the  disciples  hastened 
thither,  and  St.  Peter  also  ;  which  thing,  though  not  mentioned  by  St. 
Luke,  because  the  principal  subject  of  his  history  was  not  St.  Peter  but 
St.  Paul,  is,  however,  attested  by  Anacletus  (Epistola  iii.),  by  Marcellus 
(Epistola  iii.),  by  St.  Innocent  I.  (Epistola  xiv.),  by  St.  Damasus  in  the 
Pontifical  Book,  by  St.  Jerome  {De  Viris  Illustribus),  by  Eusebius  (in 
Chronicon),  by  St.  Leo  (Sermone  z\,  De  SS.  Petro  et  Paulo),  and  by  others. 

During  his  episcopacy  in  Antioch,  which  lasted  seven  years,  St.  Peter 
made  excursions  to  the  near  provinces  of  Asia  Minor,  Pontus,  Galatia, 
Cappadocia,  and  Bithynia,  as  St.  Leo  testifies  (Sermon  on  Saints  Peter 
and  Paul). 

In  the  eleventh  year  after  the  ascension  of  our  Lord,  which  was  the 
second  year  of  the  reign  of  the  Roman  Emperor  Claudius,  St.  Peter  left 
the  bishopric  of  Antioch,  which  he  intrusted  to  Euodius,  and  chose  for 
himself  Rome.  Before,  however,  going  to  Rome,  he  first  went  to  Jerusa- 
lem. Then  it  was  that  Herod  cast  him  into  prison,  as  related  in  the  Acts 
of  the  Apostles.  (Chap,  xii.)  But  being  miraculously  delivered  by  an 
angel  from  prison  a  second  time,  he  made  his  way  to  Rome. 

St.  Peter  was  the  first  to  preach  the  gospel  in  Rome,  and  owing  to  his 
sanctity,  zeal,  prudence,  and  power  of  working  miracles,  it  was  not  long 
before  he  made  many  converts.  The  number  of  Christians  increasing 
steadily  every  year,  he  chose  the  most  distinguished  among  them,  and 
sent  them  as  bishops  or  priests  to  different  parts  of  the  world,  as  recorded 
in  the  Roman  Martyrology.  To  Sicily  he  sent  Pancras,  Marcian,  and 
Berillus ;  to  Capua,  Priscon  ;  to  Naples,  Aspren ;  to  Terracina,  Epaphro- 
ditus  ;  to  Nepe,  Ptolomeus  ;  to  Fiesole,  Romulus  ;  to  Lucca,  Paulinus  ;  to 
Ravenna,  Apolinaris  ;  to  Verona,  Exuperius  ;  to  Padua,  Prosdorimus ;  to 
Ticinus,  Syrus  ;  to  Acquileia,  Hermogora.     To  Gaul  (France),  likewise, 


ST.  PETER t  IN  ROME.  243 

St.  Peter  sent  to  Toulouse,  Martial  ;  to  Cologne,  Maternus  ;  to  Rheims, 
Sixtus  ;  to  Aries,  Trophimus  ;  to  Vienne,  Crescent.  To  Germany  he  sent 
Eucharius,  Egistus,  and  Marcian.  To  Spain  he  sent  Torquatus,  Ctesi- 
phons,  Secundus,  Indalesius,  Cecilius,  and  Esikius  ;  and  others  to  other 
places. 

In  the  seventh  year  of  St.  Peter's  pontificate  in  Rome  the  Emperor 
Claudius  banished  from  that  city  all  the  Jews.  With  the  Jews  the 
Christians,  who  were  considered  by  the  pagans  a  Jewish  sect,  had  also 
:  to  go. 

St.  Peter,  leaving  Rome,  directed  his  journey,  according  to  some,  first 
to  Britain  ;  according  to  Metaphrastes,  first  to  Carthage,  where  he  placed 
Crescent  as  bishop  of  the  Christians  who  were  in  that  city,  then  to  Alex- 
andria, where  he  raised  that  see  to  a  patriarchate,  and  placed  in  it  St. 
Mark,  with  jurisdiction  over  all  the  surrounding  regions.*  He  also  made 
Rufus  bishop  of  Thebes,  after  which  he  continued  his  journey  to  Jeru- 
salem. 

About  that  time  there  arose  a  great  dispute  at  Antioch,  some  holding 
that  the  Christians  were  bound  to  observe  circumcision  and  other  legali- 
ties of  the  law  of  Moses,  others  maintaining  the  contrary ;  and  as  they 
could  not  come  to  any  conclusion,  hearing  that  St.  Peter  had  returned  to 
Jerusalem,  they  sent  there  St.  Paul  and  St.  Barnabas  to  consult  him  and 
the  other  Apostles  and  priests  who  were  there  on  the  matter.  A  council 
I  was  held,  and  after  sufficient  time  had  been  given  to  debate,  St.  Peter; 
who  was  then  Bishop  of  Rome,  stood  up,  referring  to  a  special  revelation 
made  to  him  by  God,  declared  that  certain  Jewish  legalities  were  not 
binding  on  Christians  ;  which  decision  was  immediately  confirmed  by  St 
James,  bishop  of  Jerusalem,  and  by  all  the  rest.  (Acts  xv.  8.) 

That  that  council  took  place  in  the  tenth  year  of  Claudius,  St.  Jerome 
gathers  from  the  Epistle  to  the  Galatians  ;  for  St,  Paul,  who  was  con- 
verted the  year  next  after  our  Lord's  ascension,  went  to  Jerusalem  to  visit 
St.  Peter  the  third  year  of  his  conversion  (Gal.  i  18),  and  fourteen  years 
after  that  visit  he  went  again  to  Jerusalem  (Gal.  ii.  1)  and  attended  the 
council.  (Acts  xv.)  So  that  altogether  there  elapsed  eighteen  years  be- 
tween our  Lord's  crucifixion  and  the  Council  of  Jerusalem  ;  and  the 
eighteenth  year  from  the  death  of  Christ  was  the  tenth  of  the  reign  of 
the  Emperor  Claudius. 

Claudius  died  after  a  reign  of  thirteen  years,  and  his  edict  of  banish- 
ent  against  the  Jews,  which  he  enacted  four  years  before,  ended  with 
is  life. 

To  Claudius  succeeded  Nero  (at  the  age  of  eighteen),  who,  in  the  be- 
inning  of  his  reign,  was  of  a  peaceable  disposition.     This  encouraged 

*  St.  Mark  died  a  martyr  in  Alexandria  (Egypt)  in  the  eighth  year  of  Nero. 


244  PART  III.— NO.  i. 

many  of  the  Jews  and  Christians  to  return  to  Rome,  as  Aquila  and  Pr 
cilia  did.  St.  Peter  hastened  also  to  Rome  in  the  very  first  year  of  \\ 
IWo  years  after  this  (second  of  Nero),  St.  Peter  was  joined  in  Rome 
St  Paul,  who,  some  years  before,  when  Peter  was  absent,  had  written  his 
Epistle  to  the  Romans,  and  now  came  there  a  prisoner.  A  difficulty  is 
advanced  here  from  the  Acts  of  the  Apostles  that  St.  Paul  found  in 
Rome  that  the  Jews  knew  of  the  Christian  religion  only  by  report,  which 
could  not  be  if  St.  Peter  had  preached  to  them.  We  must  bear  in  mind 
that  St.  Peter's  first  coming  to  Rome  was  before  the  expulsion  of  the 
Jews  by  Claudius.  St.  Paul  was  conducted  to  Rome  in  the  reign  of 
Nero,  after  the  Jews  had  been  permitted  again  to  reside  in  the  city. 
Those  who  had  heard  St.  Peter  had  been  banished,  and  probably  had  not 
returned.  Two  years  later  (fourth  of  Nero),  being  set  free,  St.  Paul 
passed  some  time  in  that  capital,  and  then  left  for  Spain  and  other  parts. 

In  the  tenth  year  of  the  reign  of  Nero  (the  twenty-second  of  St. 
Peter's  Roman  pontificate),  Rome  was  set  on  fire.  Nero,  to  free  himself 
from  the  charge  of  being  the  author  of  that  conflagration,  and  turn  else- 
where the  menacing  rage  of  the  people,  threw  the  blame  on  the  Chris- 
tians, and  under  that  pretext  many  of  them  were  made  to  suffer  impris- 
onment and  death. 

The  following  year  Nero  enacted  the  first  sanguinary  persecution 
against  the  Christians,  which  was  kept  in  full  vigor  for  the  remainder  of 
his  life. 

In  the  twelfth  of  Nero  (the  twenty-fourth  of  St.  Peter's  Roman  pontif- 
icate), St.  Peter,  who  had  absented  himself  for  a  time,  came  back  to 
Rome,  and  St.  Paul  also,  to  revive  the  Church,  which  through  Nero's 
persecution  was  being  cruelly  wasted.  During  this  year  it  was  that  St. 
Peter  wrote  his  second  epistle,  in  which  he  foretells  his  approaching  death: 
"  Being  assured  that  the  laying  away  of  this  my  tabernacle  is  at  hand." 
(Chapter  i.  14.) 

At  that  time  Simon  Magus  so  captivated  the  Romans,  and  Nero  espe- 
cially, by  his  magical  arts,  that  they  decreed  to  him  divine  honors. 

On  the  day  that  Simon  Magus  was  to  delight  the  Romans  by  an 
ascent  in  the  air,  and  they  were  in  most  anxious  expectation  to  see  such 
a  prodigy,  St.  Peter  and  St.  Paul  went  to  the  spot  where  this  was  to  take 
place,  full  of  confidence  in  God  that  he  would  confound  that  impostor 
and  undeceive  the  poor  deluded  people.  And  so  it  was  :  as  Simon 
Magus,  before  an  immense  crowd  of  people,  was  already  carried  by  the 
wicked  spirits  on  high  in  what  appeared  to  be  a  carriage  drawn  by  fiery 
horses,  St.  Peter  made  a  fervent  prayer  to  God  that  He  would  abase  that 
man,  and,  behold,  in  an  instant,  the  fiery  horses  and  chariot  vanished 
away,  and  Simon  Magus  fell  headlong  to  the  ground  and  died. 


z 


ST.  PETER  IN  ROME.  245 

This  defeat  of  Simon  Magus,  wrought  by  St.  Peter,  enlivened  the 
pirits  of  the  Christians,  and  was  the  cause  of  a  great  many  conversions, 
ut  Nero,  exasperated  at  seeing  himself  and  the  Romans  thus  deprived 
)f  the  magical  amusements  of  Simon  Magus,  ordered  St.  Peter  and  St. 
3aul  to  be  cast  into  the  Mamertine  prison,  on  the  Capitol,  and  there  they 
were  kept  in  strict  confinement  for  nine  months.  From  that  prison  St. 
'^lul  wrote  his  second  letter  to  St.  Timothy,  requesting  him  to  come  to 
.\ome  to  be  witness  of  his  martyrdom,  which  then  was  near. 

While  prisoners  they  converted  to  the  faith  Process  and  Martinian, 

;he  keepers  of  the  prison,  and  forty-seven  other  prisoners,  who  were  bap- 

ized  with   the  water  which,  for   this   purpose,  St.   Peter  miraculously 

caused  to  spring  forth  in  the  rock  floor  of  the  prison  itself ;  which  prison 

ind  fountain  of  pure  water  still  exist  in  wonderful  preservation  under 

|;he  Church  of  St.  Joseph  at  the  foot  of  the  Capitol. 
In  the  year  74  of  the  common  era,  that  is,  in  the  year  80  since  the  birth 
}f  Christ,  in  the  year  35  after  the  ascension  of  our  Lord,  in  the  thirty- 
:ourth  year  of  St.  Paul's  conversion,  in  the  twenty-fifth  year  since  St.  Peter 
;ook  possession  of  the  see  of  Rome,  in  the  thirteenth  year  of  Nero,  July 
■th,  St.  Peter  and  St.  Paul  were  sentenced,  St.  Peter  to  be  crucified  St. 
Paul  to  be  beheaded,  on  account  of  their  being  disciples  of  Jesus  Christ. 
They  were  in  consequence  taken  out  of  prison,  and  St.  Peter  was  crucified 
pn  Mount  Janiculum,  not  far  from  the  Vatican  Hill,  *  with  his  head  toward 
(the  earth,  at  his  special  entreaty,  because,  in  his  humility,  he  thought  him- 
self unworthy  to  die  in  the  same  manner  as  his  Lord  and  Saviour  did  ;  and 
St.  Paul  was  taken  to  the  Salvia  Waters,  about  four  miles  southward  from 
JRome,  on  the  left  of  the  road  to  Ostia,  and  there  beheaded.  When  his 
head  fell  under  the  sword,  it  made. three  bounds,  and  a  fountain  sprung 
jforth  at  each  place  where  the  head  touched  the  ground.  The  three  foun- 
tains— known  as  Le  Tre  Fontane — are  still  to  be  seen  on  that  spot,  about 
itwo  miles  beyond  the  noble  basilica  of  St.  Paul,  which  stands  outside  the 
walls  {fuori  le  mtcra)  of  Rome,  by  the  left  bank  of  the  Tiber  on  the  Ostian 
Way.  " 

This  simple  sketch  of  St.  Peter's  life  from  the  Day  of  Pentecost  to  his 
death  will  enable  any  one  to  explain  several  of  the  difficulties  which  have 
been  raised  through  not  knowing  how  to  reconcile  certain  facts  with  others  ; 
how,  for  example,  St.  Peter  could  have  been  seven  years  at  Antioch  and 
twenty-five  years  Bishop  of  Rome,  and  yet  be  in  Jerusalem  in  the  fourth, 
eleventh,  and  eighteenth  years  after  our  Lord's  ascension,  as  inferred  from 
the  Epistle  to  the  Galatians,  and  from  the  Acts  of  the  holy  Apostles. 

St.  Peter  having  fixed  his  see  in  Rome  to  the  end  of  his  life,  and  having 
died  there  a  martyr,  it  follows,  as  a  matter  of  course,  that  his  heirs  and 


*  The  very  spot  is  venerated  at  St.  Pietroin  Montorio,  Rome. 


say 


246  PART  III.— NO.  1. 

successors  in  that  see  should  enjoy  the  prerogatives  of  that  episcopat 
that  is,  the  supremacy  which  St.  Peter  received — not  for  his  own  priv 
advantage,  but  for  the  good  of  the  Church;  for  if  any  bishop  can  si 
with  St.  Augustine  "that  we  are  Christians  is  for  our  own  sake,  that 
are  bishops  is  for  your  sake"  {"Quod  christian!  sumus  propter  nos 
quod  propositi  stimus  propter  vosest"}  (Librode  Pastoribus,  c.  i.),  how  much 
more  pointedly  St.  Peter  and  his  successors  can  say  :  "  That  we  are  pon- 
tiffs is  not  for  our  sake  but  for  the  good  of  the  Church,  which  at  all  times 
needs  a  supremacy  to  set  in  order  many  things  which  would  othcrw  is] 
remain  unsettled,  and  keep  all  the  flock  of  Christ  together."  And  as  the 
need  ever  is  greater  as  the  flock  of  Christ  increases,  so  the  supremacy  is 
to  be  enjoyed  in  perpetuity  by  all  the  successors  of  St.  Peter.  * 

To  give  more  satisfaction  to  those  who  may  have  been  prejudiced  in 
this  matter,  or  who  wish  to  enter  more  fully  into  this  subject,  I  will  here 
subjoin  some  other  proofs  to  confirm  this  fact. 

I  must  premise  that  amongst  the  first  Christians  pagan  Rome  was  often 
designated  under  the  name  of  Babylon,  and  naturally  so,  especially  among 
the  converted  Jews,  who  saw  the  great  similarity  between  the  two  capitals 
on  account  of  their  vastness,  pagan  immorality,  superstition,  and  common 
antagonism  to  the  people  of  God. 

For  this  reason  no  one  mistook  what  St.  John  in  the  Apocalypse  desig- 
nated under  the  figure  of  Babylon. 

In  the  end  of  the  first  general  Epistle  of  St.  Peter  we  have  these  words : 
"  The  Church  that  is  in  Babylon,  elected  together  with  you,  saluteth  you : 
and  so  doth  my  son  Mark  ; "  in  which  passage  the  word  "  Babylon  "  must  be 
taken  to  mean  Rome  ;  in  fact,  it  is  not  recorded  either  in  Holy  Scripture 
or  elsewhere  that  St.  Peter  or  St.  Mark  had  ever  been  to  ancient  Babylon 
in  Asia  t ;  and  no  ancient  writer  has  ever  said  that  this  letter  was  dated 
really  from  ancient  Babylon,  or  that  it  was  so  understood  by  anyone  ;  on 
the  contrary,  it  is  recorded  positively  in  the  history  of  Eusebius  (Book  ii., 
chap.  15)  as  having  been  stated  by  Papias,  the  disciple  of  St.  John  the 
Evangelist  and  friend  of  St.  Polycarp,  that  St.  Peter,  in  his  first  epistle, 
which  he  wrote  from  Rome,  called  Rome  figuratively  Babylon.  The  same 
thing  is  asserted  by  St.  Jerome  in  his  book  of  Illustrious  Men  when  he 
speaks  of  St.  Mark. 

That  St.  Peter  was  in  Rome  is  also  proved  from  those  ancient  writers 
who  relate  as  a  notorious  fact  that  St.  Mark  wrote  his  gospel  in  Rome  as 
he  heard  it  there  preached  by  St.  Peter.  This  is  stated  by  Eusebius  (His- 
tory, Book  ii.,  chap.   15)  ;  by  Irenaeus  (Book  ii.,  chap.  1)  ;  by  St.  Jerome 

*  See  Supremacy  of  the  Bishop  of  Rome,  Chap.  XXI. 

f  Josephus  (Bookxviii.  Anliq.  Ch.  12)  records  that  in  the  time  of  Caius  the  Jews  in  Babylon  of  Assyria 
were  killed  or  banished.  The  Babylon  in  Egypt  was,  according  to  Strabo  (Book  xvi.)  only  a  castle  and  an 
obscure  place. 


ST.  PETER  IN  ROME. 


247 


in  his  book  of  Illustrious  Men  just  quoted,  when  speaking  of  St.  Mark  ; 
by  St.  Damasus  in  his  Pontificate  in  the  Life  of  St.  Peter ;  by  Isidorus  in 
the  Life  of  St.  Mark  ;  by  Ado  of  Vienne,  in  France,  in  his  Ckronicon,  year 
45  ;  by  Tertullian  (Book  iv.  against  Marcion),  who  also  adds  that  the 
Gospel  of  St.  Mark  is  attributed  to  St.  Peter,  because  St.  Mark  was  the 
interpreter  and  disciple  of  St.  Peter. 

I  might  dispense  with  quoting  testimonies  of  ancient  writers  to  the 
fact  that  St.  Peter  was  the  first  Bishop  of  Rome,  as  it  is  a  thing  acknowl- 
edged by  a  good  number  of  Protestant  writers,  as,  for  instance,  by  Cave, 
who  in  his  Literary  History  of  Ecclesiastical  Writers  writes  thus  :  "That 
St.  Peter  was  the  first  Bishop  of  Rome  we  affirm  boldly  with  the  whole 
multitude  of  the  ancients.  We  give  testimonies  above  all  exception, 
taken  from  the  remotest  antiquity  :  Ignatius,  bishop  of  Antioch,  disciple 
St.  Peter,  and  certainly  his  successor  in  the  see  of  Antioch  (Epistle  to 

le  Romans)  ;  Papias  of  Hierapolis,  hearer  of  St.  John  the  Evangelist,  at 
least  in  his  old  age  (see  Eusebius,  ii.  15)  ;  Irenaeus  of  Lyons,  a  bishop  be- 

mging  to  the  apostolic  times,  disciple  of  St.  Poly  carp  (Against  Heresies, 
ii.  1)  ;  Dionysius  of  Corinth   (see  Eusebius,  ii.  25)  ;  Tertullian  (in  the 

took  of  Prescriptions,  xxxvi. ;  of  Baptism,  iv. :  Scorpiate,  last  chapter), 
the  Roman  priest  Cajus,  an  ecclesiastic  of  great  repute  (see  Eusebius,  ii. 
25)  ;  Origenes  (see  Eusebius,  iii.  1 — vi.  14).  After  names  so  venerable, 
md  after  monuments  of  antiquity  so  illustrious,  who  will  call  in  doubt  a 

ling  so  clearly  and  constantly  attested  ? " 
To  Cave  I  might  add  the  learned  Ernestus  Bunsen,  who  in  a  letter  to 

le  Times,  June  5,  1871,  admits  the  coming  of  St.  Peter  to  Rome  in  the 
rear  42.     He  grounds  his  belief  especially  on  a  passage  of  the  History  of 

Aisebius  (Armenian  version),  in  which  Eusebius  says  that  in  the  second 
'-ear  of  the  reign  of  Claudius,  that  is,  in  the  year  42  of  the  Christian  era, 

*hilo  had  familiar  intercourse  with  St.   Peter  whilst  in  Rome  preaching 

le  gospel. 
Also  Dr.  Von  Dollinger  wrote  thus  :     "  All  the  fathers  understood  the 

rord  '  Babylon,'  used  in  St.  Peter's  Epistle,  to  signify  Rome.  It  has  been 
isserted,  especially  by  those  who  maintain  the  monstrous  opinion  that 
st.  Peter  never  was  at  Rome,  that  we  must  take  the  word  literally  for 

Jabylon  on  the  Euphrates.  These  authors  do  not  remember  that  the  Jews 
lad  been  driven  from  Babylon  and  Seleucia  a  short  time  previous  to  the 

writing  of  this  epistle,  and  we  cannot  suppose  that  St.  Peter,  the  Apostle 
)f  the  circumcision,  would  travel  to  so  distant  a  city  in  which  he  could 
ind  none  of  his  nation.     In  the  epistle  St.  Peter  says  that  St.  Mark  was 

rith  him  ;  we  know  from  the  writings  of   St.  Paul  that  St.  Mark  was  at 

Lome  about  this  time.  It  has  been  said  that  in  an  epistle  in  which  there 
exists  no  allegory,  nor  allegorical  form  of  speech,  St.  Peter  could  not, 


-\}S  r ART  III.— NO.  I. 

without  some  qualification,  call  Rome  by  the  name  of  Babylon.     Now 
it  observed  that  St.  Peter  wrote  to  those  Jewish  converts  who  were  iai 
Iar  with  the  writings  of  the  prophets,  by  whom  Rome,  the  centre  of 
ganism,  is  frequently  designated  by  that  appellation.     I  might  cite  tl 
example  of  JLuther,  who,  without  previous  allusion  to  the  Apocahpse. 
dates  his  letter,  written  at  Wartburg,  from  the  Island  of  Patmos."     (  // 
tory  of  the  Church.) 

Calvin  himself  wrote:  "I  cannot  withstand  the  consent  of  those 
writers  who  prove  that  Peter  died  at  Rome."     (Institutions,  Book  iv.) 

Wishing,  however,  to  give  satisfaction  to  my  readers  on  this  important 
point,  I  will  here  name  some  illustrious  ancient  authors,  who  plainly  assert 
that  St.  Peter  went  to  Rome  ;  others,  that  he  was  the  first  to  teach  there 
others,  that  he  there  held  the  pontifical  Roman  see  for  twenty-five  years; 
others,  that  he  died  there  a  martyr,  being  suspended  on  the  cross,  and 
that  his  successors,  the  Bishops  of  Rome,  were  sitting  on  the  chair  of  Peter. 

St.  Peter  went  to  Rome  and  first  taught  Christianity  there. 

Thus  St.  Leo  says :  "The  most  blessed  Peter,  the  Prince  of  the  Apos- 
tolic Order,  is  destined  to  be  the  bulwark  of  the  Roman  Empire."  (Firs 
sermon  on  the  Birthday  of  the  Apostles.) 

Theodor£tus  says  plainly  that  St.  Peter  was  the  first  to  dispense  evan- 
gelical doctrine  to  the  Romans.  (Chap.  i.  in  his  comments  on  St.  Paul's 
Epistle  to  the  Romans.)  The  same  thing  is  said  by  Eusebius.  (History, 
Book  ii.,  chap.  14.) 

Paul  Orosius  in  the  seventh  book  of  his  History  (chap,  vi.)  confirms 
the  same  thing  in  these  words  :  "  In  the  beginning  of  the  reign  of  Clau- 
dius, Peter,  the  Apostle  of  our  Lord  Jesus  Christ,  came  to  Rome,  taught 
with  faithful  word  the  saving  faith,  and  confirmed  it  with  very  powerful 
signs  ;  from  thence  Christians  began  to  be  there." 

St.  Peter  was  Bishop  of  Rome  25  years. 

Eusebius  says  that  St.  Peter,  having  preached  the  gospel  in  Rome, 
persevered  twenty-five  years  Bishop  of  Rome.  (Chronicon,  74.) 

The  same  thing  is  asserted  by  Isidorus  in  the  Life  of  St.  Peter,  and  by 
Sulpicius.  (History,  Book  ii.) 

The  same  is  implied  by  those  fathers  or  ancient  writers  who  call  the 
Roman  see  "  the  chair  of  Peter  ;"  as, 

St.  Jerome  calls  St.  Damasus.the  "Successor  of  the  Fisherman,"  and 
his  chair  the  chair  of  Peter.  (Epist.  15  ad  Damasum.)  (See  also  First  Let- 
ter to  Pope  Damasus.) 

Sozomenus.  (Book  iv.,  chap.  14.) 


ST.  PETER  IN  ROME. 


249 


St.  Augustine.  (Book  ii.,    chap.  51,  against  the  Letters  of  Petillian.) 
Pruclentius.  (Hymn  of  St.  Laurence.) 

St.  Cyprian,  very  frequently  in  his  works.  (See  an  instance  in  Book  i., 
Letter  3,  to  Cornelius.) 

St.  Prosper,  with  his  noted  expression,  "  Rome,  the  see  of  Peter,  which 
on  account  of  that  pastoral  honor  is  made  the  head  of  the  world." 

"  Sedes  Roma  Petri 
Quae  pastoralis  honoris 
Facta  caput  mundo." — (Book  De  Ingratis.) 

To  these  should  be  added  those  fathers  who,  in  their  list  of  the  Roman 
pontiffs,  place  St.  Peter  at  the  head  of  it,  as, 

St.  Irenaeus.  (Book  iii.,  chap.  3.) 

Dorotheus.   (In  Synopsi.) 

St.  Augustine.  (Episto/a  53  ad  Generosum,  tit.  2,  and  contra  Epistolary 
Fundamenti,  chap,  iv.,  tit.  8.) 

St.  Peter  died  in  Rome. 
That  St.  Peter  ended  his  life  in  Rome  is  stated  by — 
St.  Augustine.  (Book  i.,  De  Consensu  Evangelistarum.) 
Eusebius.  (Ckronicon,  71,  A  Christ 0  nato.) 
Paul  Orosius.  {History,  Book  viii.) 

St.  Maximus.  (Sermon  v.  on  the  Birthday  of  the  Apostles.) 
Origen.  (Book  iii.  on  Genesis,  as  stated  by  Eusebius,  History,  Book 
chap.  2.) 

St.  Jerome,  who  writes  thus  :    "  Simon  Peter  goes  to  Rome  to  combat 
mon  Magus  ;  he  retains  there  the  sacerdotal  chair  twenty-five  years,  up 
the  last ;  that  is,  up  to  the  year  13  of  Nero,  by  whom,  being  nailed  to 
cross,  he  died  a  martyr  with  his  head  downward."    (Book  of  Ilhistrious 
en.) 
Tertullian  adds  that  St.  Peter  was  crucified  in  Rome,  after  having  or- 
ained  St.  Clement  for  his  successor.  (Book  of  Prescriptions,  chap.  32.) 
Clement,  in  fact,  succeeded  St.  Peter,  though  after  Linus  and  Ana- 
etus,  who  were  previously  the  bishop-coadjutors  of  St.  Peter,  and  there- 
re  St.  Clement,   in  his  humility  and   discretion,  wished   they    should 
ucceed  before  himself.    The  same  Tertullian,  alluding  to  the  death  of  St. 
5eter  and  St.  Paul  in  Rome,  addresses  that  city  thus  :    "  Happy  Church, 
over  which  the  Apostles  have  poured  forth  the  whole  of  their  doctrine 
ogether  with  their  blood."  (Book  of  Prescriptions,  chap.  36.) 

I  abstain  from  giving  the  quotations  of  Pope  St.  Clement  I.,  St.  Ana- 

cletus,  St.  Marcellus  I.,  St.  Damasus  I.,  St.  Innocent  I.,  St.  Leo  I.,  St.  Gela- 

ius  I.,  John  III.,  St.  Gregory  I.,  St.  Agatho,  Adrianus,  St.  Nicholas  I.,  who 

all  have  asserted  that  they  were  succeeding  to  Peter,  and  sitting  in  the 

hair  of  Peter. 


250  PART  ///.—NO.  2. 


Some  might  take  the  exception  that  they  were  speaking  in  their  own 
cause.  Yet  their  testimony  is  of  great  weight  if  we  consider  that  they 
were  all  holy  men,  who  would  not  claim  as  a  right  that  which  they  were 
not  lawfully  entitled  to,  and  that  they  did,  however,  claim  to  be  the  direct 
successors  of  St.  Peter,  and  this  without  any  one  protesting  or  doubting, 
or  showing  surprise,  or  finding  fault  with  what  they  asserted. 

I  close  this  short  essay  by  quoting  two  general  councils  in  support  of 
this  assertion — that  of  Ephesus  in  the  year  431,  and  that  of  Chalcedon 
in  451. 

In  the  Council  of  Ephesus  the  Roman  pontiff,  Celestinus  I.,  is  called 
"The  ordinary  successor  and  Vicar  of  Blessed  Peter,  the  Prince  of  the 
Apostles"  ("Ordinarius  successor  et  Vicarius  Beati  Petri  Apostolorum 
Principis.")     (Chap.  16.) 

In  the  Council  of  Chalcedon,  as  the  letter  of  Pope  St.  Leo  the  Great, 
the  Roman  pontiff  at  that  time,  was  read,  all  the  630  fathers  who  were 
sitting  in  that  council  exclaimed,  "  Peter  has  spoken  through  Leo  "  ("Pctrus 
per  Leo7iem  locutus  est.") 

In  the  quoted  expressions  used  by  these  two  general  councils,  their 
belief  that  St.  Peter  was  the  first  Bishop  of  Rome  is  evidently  implied. 

No,  2  — £l)e  Srutl)  about  Cusa,  Copernicus,  (Balileo,  anfc  Kepler. 

The  astronomical  system  which  had  prevailed  in  the  world  down  to 
the  seventeenth  century  is  what  is  called  the,  geocentric  or  Ptolemaic  sys- 
tem, by  which  it  was  supposed  that  the  earth  was  motionless,  and  that 
the  sun  went  daily  round  it,  causing  the  days  and  the  nights  ;  and  that 
the  sun  in  the  course  of  twelve  months  moved  gradually  forward  and 
backward  inside  the  equatorial  zone  in  such  a  way  as  to  cause  the  differ- 
ent seasons. 

This  was  the  system  received  by  the  Arabians,  the  Chinese,  the  Per- 
sians, and  the  Europeans.  "  For,"  says  an  eminent  French  philosopher, 
•'  all  the  researches  which  have  been  prosecuted  with  the  most  scrupulous 
exactness  have  failed  to  bring  to  light  any  other  astronomy  than  that  of 
Ptolemy."  In  accordance  with  this  theory,  which  is  so  strongly  and  con- 
stantly suggested  by  our  senses,  is  of  course  the  language  of  revelation 
addressed  to  man. 

Such  being  the  state  of  astronomy  from  the  remotest  antiquity,  to 
have  departed  from  a  system  rendered  so  venerable  by  age  required  an 
intellect  of  the  boldest  originality.  With  such  an  intellect  was  gifted  a 
priest  of  humble  origin,  Nicholas  Cusa,  a  son  of  a  fisherman. 

This  celebrated  man  was  born  in  a  small  hamlet  called  Cusa  on  the 
banks  of  the  Moselle.     Having  studied  in  the  most  famous  universities 


THE  TRUTH  ABOUT  CUSA,  ETC.  251 

of  Germany  and  Italy,  he  became  archdeacon  of  Liege,  and  in  that  capac- 
ity he  assisted  at  the  Council  of  Basil  in  143 1.  He  had  previously  written 
several  works,  and  among  them  was  a  treatise  on  astronomy,  in  which, 
well-nigh  two  centuries  before  Galileo,  he  boldly  laid  it 'down  as  his  con- 
viction that  the  earth  and  not  the  sun  is  in  motion,  and  that  the  true  sys- 
tem of  astronomy  should  be  called,  not  geocentric  (earth-central)  but 
heliocentric  (sun-central).  This  opinion  he  maintained  side  by  side  with 
his  friend,  Cardinal  Cesarini,  before  the  assembled  fathers  of  the  council. 
What  was  the  consequence  ?  Was  he  summoned  to  Rome  to  answer  for 
his  bold  speculations  ?  Yes,  he  was  summoned  before  the  reigning  pon- 
tiff, Nicholas  V.,  but  it  was  to  receive  the  highest  dignity  the  Pope  could 
confer  on  him :  to  receive  the  cardinal's  hat,  and  with  it  the  bishopric  of 
Brixen  in  the  Tyrol. 

But  the  glory  of  Cusa  is  cast  into  the  shade  by  the  transcendent  lustre 
of  the  immortal  Copernicus.  This  great  man  left  early  his  native  town 
of  Thorn,  on  the  banks  of  the  Vistula,  and  journeyed  to  Rome  under  the 
conviction  that  in  no  other  place  on  earth  could  he  display  his  talents 
more  advantageously.  Nor  did  he  err.  Already,  in  the  year  1500,  he 
was  professor  in  the  Pope's  university,  and  was  engaged  in  giving  lectures 
on  his  new  astronomical  theory  to  more  than  two  thousand  pupils. 

During  his  long  sojourn  in  Rome,  Copernicus  enjoyed  the  friendship 
and  confidence  of  the  highest  dignitaries  of  the  Church,  and  when  he 
was  about  to  return  to  Germany,  a  pension  for  life  was  given  him.  Nor 
lid  the  liberality  of  his  ecclesiastical  friends  stop  here.  When  afterward 
le  was  unable,  out  of  his  slender  income  as  canon  of  Frouenburg,  to  give 
to  the  world  the  great  work  to  which  he  had  devoted  the  labor  of  his 
life,  Cardinal  Schomberg,  with  princely  munificence,  came  forward  and 
indertook  the  entire  expense  of  the  publication.  No  wonder,  then,  when 
the  great  work  appeared,  it  should  have  on  its  title-page  a  tender  and 
grateful  dedication  to  the  reigning  pontiff,  Paul  III. 

If  the  Roman  authorities  have  shown  themselves  so  favorable  to  the 
cultivation  of  science  in  the  instances  of  Cusa  and  Copernicus,  how  is  it 
that  the  fate  of  Galileo  was  so  different  ? 

It  may  be  said  that  all  the  troubles  which  befell  Galileo  arose  from 
lis  wilful  and  obstinate  departure  from  the  prudent  course  which  had 
)een  pursued  both  by  Cusa  and  Copernicus. 

Neither  of  these  philosphers  had  ever  claimed  for  his  scientific  opinion 
lore  than  the  arguments  advanced  to  support  it  warranted  him  to  claim 
-that  is  to  say,  a  strong  and  very  strong  probability  in  its  favor. 

Again,  Cusa  and  Copernicus  had  kept  the  question  of  religion  alto- 
gether aloof  from  their  philosophical  speculations.  Now,  these  are  pre- 
cisely the  two  points  on  which  Galileo  committed  his  capital  errors. 


252  PART  III.— NO.  2. 

The  discoveries  which  Galileo  had  made  by  the  use  of  the  teleso 
especially  the  discovery  that  the  planet  Venus  has  changing  phast 
convinced  him  of  the  truth  of  the  Copernican  system  that  he  not  only 
asserted  it  as  a  demonstrated  fact,  but  treated  with  scornful  disdain  ail 
who  called  it  into  question. 

Now,  was  Galileo  justified  in  doing  so  ?  Had  he  really  proved  the 
truth  of  his  scientific  views  ?  All  modern  philosophers  affirm  that  he  had 
done  no  such  thing.  The  celebrated  Delambre,  who,  under  the  direction 
of  the  French  Constituent  Assembly,  measured  the  arc  of  the  meridian 
between  Dunkerque  and  Barcelona,  says  that  till  the  velocity  of  light  was 
ascertained  by  Reaumur,  and  the  aberration  of  light  was  calculated  bi 
Bradly,  and  till  the  laws  of  gravitation  were  established  by  Newton,  all 
the  Copernicans  were  reduced  to  mere  probabilities.  Hence,  we  are  toll 
by  Lord  Macaulay,  that  the  founder  in  England  of  the  inductive  school 
of  philosophy,  Lord  Bacon,  rejected  the  theory  of  Galileo  with  scorn ; 
and  so  did  Descartes.  No  wonder,  then,  that  when  Jie  went  to  Rome  for 
the  first  time  to  defend  himself  from  his  assailants,  though  gardens  and 
palaces  were  thrown  open  to  him,  and  the  highest  dignitaries  lavished  on 
him  every  mark  of  respect ;  though  a  commission  of  the  ablest  astrono- 
mers in  Rome,  appointed  by  Cardinal  Bellarmine,  declared  that  the  dis- 
coveries made  by  Galileo  were  undeniable,  yet  did  not  regard  his  proofs 
as  demonstrative  of  the  truth  of  the  Copernican  system.  Thus,  after  ob- 
taining the  blessing  of  Paul  V.  and  bidding  farewell  to  troops  of  friends, 
the  philosopher  returned  to  Florence. 

The  second  capital  error  committed  by  Galileo  was  to  pretend  to  prove 
his  theory  from  Holy  Scripture,  asserting  that  portions  of  the  Scripture 
could  not  be  satisfactorily  explained  unless  his  theory  was  admitted.  A 
denunciation  was  drawn  up  against  him  ;  he  was  formally  accused  of  in- 
terpreting the  Scriptures  in  a  sense  at  variance  with  the  teaching  of  the 
fathers.  This  denunciation  was  quashed  in  the  very  first  stage  of  the 
proceedings  in  hopes  that  Galileo  would  desist  from  his  imprudent  at- 
tempts. But,  on  the  contrary,  he  became  more  and  more  persisting. 
Letter  after  letter  came  to  him  from  his  numerous  friends  in  Rome, 
entreating  him  not  to  interfere  with  the  Scriptures,  and  to  confine  himself 
to  scientific  argumentation.  Monsignor  Ciampoli  wrote,  "  I  have  been 
emphatically  assured  by  Cardinal  Barberini  (afterward  Pope  Urban  VIII.) 
that  you  will  be  put  to  no  trouble,  provided  you  do  not  travel  out  of  the 
limits  of  physics  and  mathematics." 

But  Galileo  would  not  be  content  either  to  hold  his  opinion  as  a  phi- 
losophical probability,  or  to  uphold  it  on  merely  scientific  grounds.  He 
would  have  it  acknowledged  as  an  unquestionable  truth,  and  would  have 
it  declared  by  the  Inquisition  as  conformable  to  Scripture.     For  this  pur- 


THE  TRUTH  ABOUT  CUSA,  ETC. 


25, 


pose  he  set  out  for  Rome  a  second  time,  and  was  again  well  and  warmly 
received.  With  great  ability  and  vehemence  he  defended  on  every  occa- 
sion the  Copernican  system  ;  but  his  keen  satire  and  sarcasm  excited  and 
inflamed  many  opponents.  The  Tuscan  ambassador,  writing  to  his  court, 
says  of  him,  "  He  is  so  heated  that  he  seems  not  to  know  how  to  govern 
himself."  At  a  most  inopportune  moment,  Galileo  forced  the  Pope  to 
send  his  affair  before  the  Inquisition.  In  a  few  days  a  papal  decree, 
founded  on  a  decision  of  the  Inquisition,  was  issued  obliging  him  to 
promise  that  he  would  no'longer  teach,  as  a  demonstrated  fact,  that  the 
earth  moved  round  the  sun,  as  such  opinion  appeared  contrary  to  Scrip- 
ture. To  this  decree  he  humbly  submitted,  returned  to  the  fair  city 
on  the  banks  of  the  Arno,  in  his  pleasing  villa  called  Segni,  situated  in 
the  lovely  suburbs  of  Bellosguardo. 

Seven  years  after,  that  is,  in  1632,  Galileo  was  cited  before  the  Inquisi- 
tion for  having  broken  his  promise  and  taught  his  system  in  a  printed 
sarcastic  dialogue.  After  a  trial  of  ten  months,  Galileo  was  condemned 
June,  1633.  During  these  ten  months,  with  the  exception,  perhaps,  of 
three  days  (others  say  one  night,  when  for  his  own  convenience  he  slept 
lear  the  court),  he  resided  in  the  palace  of  the  Tuscan  ambassador.  He 
ras  ordered  to  abstain  from  teaching,  as  a  demonstrated  fact,  that  the 
earth  was  in  motion,  as  it  appeared  to  be  against  the  express  words  of 
Scripture.*  He  was,  moreover,  sentenced  to  remain  a  prisoner  at  the 
food  will  of  the  court,  and  to  recite  the  seven  Penitential  Psalms  once  a 
reek  for  three  years.  To  this  sentence  Galileo  submissively  bowed ,  and 
dthout  ever  uttering  "  Eppur  si  muove"  (It  moves,  however),  words  con- 
stantly attributed  to  him,  he  left  the  presence  of  his  judges. 

It  was  at  the  pleasing  villa  of  Ascetri,  about  a  mile  from  Florence, 
lat  Galileo  was  located,  at  a  short  distance  from  the  Church  of  St.  Mat- 
thew, where  his  two  daughters  were  cloistered  nuns.  To  this  convent 
the  father  used  often  to  go  in  order  to  enjoy  the  sweet  conversation  of 
lis  daughters,  and  to  be  comforted  by  the  many  proofs  of  tender  affec- 
ion  his  children  gave  him.  Thus  the  theory  of  the  rotation  of  the  earth, 
mich  Cusa  and  Copernicus  had  been  by  Catholic  dignitaries  allowed  and 
encouraged  to  teach,  and  even  rewarded  for  teaching,  Galileo  was  for- 
)idden  to  teach  on  account  of  his  pretension  of  teaching  it,  not  as  a  mere 
theory,  but  as  a  demonstrated  truth,  and,  moreover,  as  a  truth  proved 
from  Scripture. 

To  us  who  live  in  times  when  the  system  of  Copernicus  is  no  more 
regarded  as  a  theory  but  as  a  demonstrated  truth,  it  seems  very  easy  to 
reconcile  it  with  Holy  Scripture  by  saying  that  Scripture  never  intended 
to  teach  any  astronomical  system,  but  that  it  spoke  of  the  earth,  sun, 

*  The  decree  of  the  Inquisition  against  Galileo  is  not  formally  a  papal  document. 


254  PART  III.— NO.  2. 

moon  and  stars  as  they  appear  to  the  human  eye  (as  all  men,  includ 
astronomers,  still  commonly  speak  of  sunrise  and  sunset),  accommodat- 
ing itself  to  the  popular  way  of  speaking;  but  it  was  not  an  easy  thing 
when  the  Copernican  system  was  only  a  theory  supported  by  mere  prob- 
abilities. 

No  wonder,  then,  that  Protestants  of  that  age  fell  into  the  same  mis- 
take of  denouncing  as  warmly  as  Catholics  the  rotary  system  of  the 
earth  as  clashing  with  Holy  Scripture. 

As  a  proof  of  this  I  here  subjoin  part  of  a  correspondence  written  in  the 
year  1853,  about  Kepler,  to  the  editor  of  the  London  Catholic  Standard. 

Dear  Sir  :  On  perusing  in  a  German  newspaper  a  few  days  ago,  a  very  full  report  of  an 
eloquent  discourse  delivered  at  Leeds  by  the  Cardinal  Archbishop  of  Westminster  (Wiseman) 
on  the  encouragement  given  to  science  by  the  Catholic  Church,  it  occurred  to  me,  aprop 
Galileo  and  the  Roman  Inquisition,  that  we  Catholics  would  do  well  to  bring  more  prominently 
forward  than  we  are  accustomed  to  do,  another  contemporaneous  event  of  a  similar  kind— one 
which  entitles  us  to  reply  to  every  taunt  cast  at  us  on  account  of  Galileo,  that,  even  granting 
his  ecclesiastical  judges  condemned  him  in  the  manner  popularly  supposed,  they  at  least  did  not 
do  so  without  first  having  the  example  set  them  by  a  Protestant  tribunal  not  unlike  their  own, 
and  under  circumstances  just  the  same. 

I  allude  here  to  the  condemnation  of  the  celebrated  astronomer  Kepler  by  the  theological 
faculty  of  Tubingen,  in  1596,  for  affirming  the  identical  scientific  truth,  which  thirty-seven  years 
later  got  Galileo  into  trouble.  The  great  majority  of  English  Protestants  are,  without  doubt, 
ignorant  of  this  interesting  case,  which  I  venture  to  think  a  very  fair  set-off  to  their  favorite 
story  about  Galileo.  It  may  very  likely  have  escaped  the  attention  of  many  Catholics  also  ; 
and,  therefore,  with  your  permission,  Mr.  Editor,  I  will  just  give  the  heads  of  it  as  briefly  as 
possible. 

John  Kepler,  born  near  Stuttgard,  in  Wurtemberg,  in  157 1, 1  need  scarcely  remark,  reflected 
no  less  lustre  on  Protestant  Germany  in  the  seventeenth  century  than  Galileo  on  Catholic  Italy. 
Kepler  it  was  who,  by  his  great  discovery  of  the  elliptical  form  of  the  planetary  orbits,  was  led 
to  establish  those  laws  in  the  astronomy  known  by  his  name,  which  first  settled  the  truth  of  the 
Copernican  system  on  an  immovable  basis,  purifying  it  as  he  did  from  the  erroneous  hypothesis 
of  the  circular  orbits,  which  its  great  author  had  still  left  adhering  to  it.  For  doing  this,  Bailli, 
in  his  Histoire  de  C Astronomie  Moderne,  calls  Kepler  "one  of  the  greatest  men  that  ever  ap- 
peared on  the  earth,"  and  "  the  true  founder  of  modern  astronomy." 

When  he  wrote  his  celebrated  work,  whose  lengthy  title  begins  with  the  words,  "  Prodromus 
Dissertationum  Cosmographicarum,"  etc.,  in  which  he  undertook  by  argument  to  demonstrate 
the  truth  of  the  Copernican  system,  not  less  reprobated  at  that  time  by  the  Protestants  of  Ger- 
many and  England  than  by  the  Catholics  of  Italy,  he  had  to  lay  it  before  the  Academical  Sen- 
ate of  Tubingen  for  their  approbation,  without  which,  in  the  regular  course  of  things,  it  could 
not  be  printed.  The  unanimous  decision  of  the  divines  comprising  this  senate  was  that  Kepler's 
book  contained  a  deadly  heresy,  because  it  contradicted  the  teaching  of  the  Bible  in  that  pass- 
age where  Joshua  commands  the  sun  to  stand  still.  To  this  Kepler  replied,  "  that  as  the  Bible 
addressed  itself  to  mankind,  in  general,  it  spoke  of  things  in  the  life  of  men  as  men  in  general 
are  accustomed  to  speak  of  them;  that  the  Bible  was  in  no  respect  a  Manual  of  Optics  or 
Astronomy,  but  had  much  higher  objects  in  view;  that  it  was  a  blamable  abuse  to  seek  in  it 
for  answers  to  worldly  things;  that  Joshua  had  wished  to  have  the  day  prolonged,  and  God  had 
responded  to  his  wish;  how  this  had  happened  was  not  a  subject  for  inquiry."  Such  an  answer 
as  this  might  at  least  have  been  expected  to  make  an  impression  on  a  body  of  theologians,  the 


THE  SIN  OF  ADAM  TRANSMITTED. 


255 


very  pillar  and  foundation  of  whose  religious  creed  was  the  right  of  every  man  to  explain  the 
Bible  for  himself.  So  far  from  this,  they  repeated  their  condemnation  with  more  acerbity  than 
before,  and  had  not  the  Duke  of  Wiirtemberg,  who  was  personally  attached  to  Kepler,  inter- 
posed in  his  behalf,  he  would  inevitably  have  been  subjected  to  a  persecution  far  more  rigorous 
than  anything  Galileo  had  to  undergo.  As  it  was,  the  vexations  with  which  his  clerical  oppo- 
nents contrived  to  embitter  his  existence  on  account  of  his  opinions,  in  spite  of  the  duke's  pro- 
tection, were  such  as  occasioned  him  to  write  in  despair  to  his  friend  Mastlin,  "that  he  held  it 
for  the  best  to  imitate  the  disciples  of  Pythagoras,  and  keep  silence  on  the  discoveries  he  had 
made,  lest,  like  Apian,  he  should  lose  his  situation,  and  be  doomed  to  die  of  hunger."  The 
upshot  was,  that  he  quitted  Wiirtemberg,  and  fled  for  refuge — whither  ? — to  the  Jesuits  of  Gratz 
and  Ingoldstadt  !  who,  staunch  Protestant  as  he  was  to  the  last,  honored  his  great  talents,  and 
received  him  with  open  arms  because  of  the  services  he  had  rendered  to  science.  Eventually, 
on  the  death  of  Tycho  Brahe,  he  received  the  appointment  of  court  astronomer  to  the  Emperor 

Rudolph  II.,  at  Prague 

I  am,  very  truly  yours,  R.  Raby. 

Munich,  Saturday  in  Holy  Week,  1853. 


3fo.  3 .— &f)e  ftrmtsmtesion  of  \\\t  Sin  of  2Umm  to  l)ts 
Cfyilfrrm  Consibcreir. 

The  transmission  of  original  sin  is  a  mystery  which  Catholics  believe 
on  the  authority  of  God  who  reveals  it.  It  is  not  out  of  harmony  with 
reason,  and  to  some  extent  admits  of  explanation. 

God  decreed  to  raise  human  nature  to  a  supernatural  order  of  love 
tnd  friendship  with  Himself,  with  a  right  and  duty  of  aspiring  to  Him  as 
our  supernatural  end,  and  being  preserved  from  death,  of  finally  possess- 
ing Him  in  the  "  beatific  vision  "  of  Him  in  heaven. 

No  sooner  did  God  create  Adam  than  He  bestowed  upon  him,  as  head 
of  the  whole  human  family,  all  the  supernatural  gifts  called  holiness  and 
original  justice,  to  be  transmitted,  together  with  human  nature  itself,  to 
all  his  children.    - 

Unhappily,  Adam  by  his  sin  of  disobedience,  which  was  also  a  sin  of 
pride,  disbelief  and  ambition,  forfeited,  or,  more  properly  speaking,  re- 
jected that  original  justice  ;  and  we,  as  members  of  the  human  family, 
of  which  he  was  the  head,  are  also  implicated  in  that  guilt  of  self-spolia- 
tion, or  rejection  and  deprivation  of  those  supernatural  gifts ;  not  indeed 
on  account  of  our  having  willed  it  with  our  personal  will,  but  by  having 
willed  it  with  all  the  will  of  our  first  parent,  to  whom  we  are  linked  by 
nature  as  members  to  their  head. 

Hence,  it  appears  that  not  the  whole  sin  of  Adam  is  imputed  to  us, 
not  his  ambition,  his  pride,  his  disbelief,  not  even  his  disobedience,  re- 
garded only  as  such ;  in  short,  not  his  sin,  so  far  as  it  was  only  personal 
to  Adam ;  but  we  are  implicated  in  that  special  guilt  of  his  sin  in  which 
he  could  and  did  act  as  the  head  of  the  human  family  ;  for  only  in  that 


256  I A R  T  III.— NO.  3. 

capacity  could  the  guilt  of  his  act  be  attributed  to  his  posterity,  and 
transmitted  with  nature  itself  to  every  human  being  descended  from  hi 

Now,  what  was  this  special  and  transmissible  guilt  of  the  sin  of  Adam  ? 

Inasmuch  as  Adam  received  certain  supernatural  gifts,  to  be  transmit- 
ted by  him  to  his  descendants,  the  special  guilt  of  the  sin  of  Adam  con- 
sists in  this:  that  he  sinfully  rejected  those  gratuitous  supernatural  gifts; 
and,  on  account  of  our  union  with  him  as  his  offspring  and  members  of 
the  human  family,  of  which  he  is  the  head,  we  also  have  shared  with 
Adam  in  his  self-spoliation  and  voluntary  deprivation  of  original  graced 

Therefore,  original  sin  does  not  consist  in  the  privation  of  original 
justice  considered  as  a  mere  privation,  as  a  mere  misfortune,  or  even  as 
a  punishment,  because  mere  privation,  mere  misfortune  and  mere  punish- 
ment are  not  sin.  But  when  we  speak  of  original  sin,  we  speak  of  sin 
properly  so  called  in  the  range  of  morality  ;  and,  therefore,  although  the 
essence  of  original  sin  consists  in  the  privation  of  original  justice,  yet  it 
consists  in  this  privation,  or,  more  properly,  deprivation  or  self-spoliation, 
inasmuch  as  the  deprivation  is  offensive  to  God  and  ruinous  to  us,  hav- 
ing been  (and  being)  willed  by  our  human  nature  in  Adam,  with  the  will 
of  Adam. 

Hence  original  sin  is  also  called  sin  of  nature  ;  sin  in  which  our  per- 
sonal will  has  no  part,  but  with  which  only  our  nature  has  to  do,  as  being 
one  with  that  of  Adam. 

According  to  this  explanation,  there  is  no  need  to  suppose  that  our 
will  was  included  in  the  will  of  Adam  like  as  in  law  the  will  of  the  infant 
is  said  to  be  included  in  that  of  a  guardian. 

Nor  is  there  any  need  to  suppose  an  express  or  an  implied  bond  be- 
tween God  and  Adam,  to  the  effect  that,  if  Adam  had  remained  faithful 
to  God,  he  and  his  offspring  should  enjoy  those  supernatural  gifts,  but  if 
not  faithful,  he  should  lose  them  for  himself  and  for  his  posterity. 

Nor  can  we  suitably  employ  as  an  illustration  the  example  of  a  man 
.who,  having  by  his  own  fault  lost  his  estates,  his  children  are  also  de- 
prived of  them  ;  for  with  regard  to  the  children  this  would  be  a  mere 
misfortune,  unaccompanied  by  any  fault  in  them  or  stain  of  sin. 

It  is  not  by  an  arbitrary  act  on  the  part  of  God  that  we  inherit  origi- 
nal sin,  nor  is  it  on  His  part  an  imputing  to  us  a  guilt  which  we  really 
have  not.  On  the  contrary,  original  sin  is  a  necessary  consequence  of 
the  sinful  breaking  by  Adam  of  the  supernatural  order  established  by 
God;  in  which  sin  we  share,  inasmuch  as  we  form  one  moral  body,  that 
is,  one  family,  with  him. 

In  this  mystery  of  original  sin  we  have  great  reason  to  humble  our- 
selves, and  to  adore  God's  judgments  ;  but  we  have  no  ground  to  com- 
plain, as  if  our  contracting  the  guilt  of  original  sin  were  unjust. 


THE  SIN  OF  ADAM  TRANSMITTED.  257 

It  was  a  great  favor  that  the  supernatural  gifts  of  sanctity  and  origi- 
;  nal  justice  should  have  been  gratuitously  conferred  upon  Adam.  It  was 
I  also  a  great  favor  that  such  gifts  should  have  been  intended  not  only  for 
1  Adam  but  for  the  whole  human  race,  so  that  each  of  the  children  of 
■  Adam  should  receive  it  on  receiving  human  nature,  and  that  they  should 
J  receive  it  without  any  merit,  or  even  without  any  predisposition  on  their 
part. 

But  from  this  order  of  things  it  followed,  that  if  the  first  man  should 

sin,  human  nature,  which  was  all  included  in  him,  would  lose  those  gifts. 

Therefore,  on  account  of  the  sin  of  the  first  man,  all  his  children  are 

indeed  born  deprived  of  certain  gifts,  but  gratuitous  gifts.     They  are 

born  averse  to  God,  but  averse  to  God  as  a  supernatural  end  which  is  not 

demanded  by  nature.     If  God  is  said  not  to  love  them,  the  meaning  of 

:  this  is  only  that  God,  who  loves  them  as  His  intelligent  creatures,  does 

not  love  them  with  a  love  of  gratuitous  friendship,  with  a  love  ready  to 

I  confer  on  them  a  supernatural  blessedness.     They  are  truly  sons  of  wrath, 

but  only  inasmuch  as  the  supernatural  beatitude  is  denied  to  them,  and 

;  in  which  privation  their  condemnation  consists.     They  are  called  sinners, 

j  but  not  because  any  actual  personal  guilt  of  Adam  is  imputed  to  them, 

I  but  inasmuch  as  the  deprivation  of  grace  brought  upon  himself  by  Adam 

:as  a  necessary  consequence  of  his  sin  is  justly  considered  voluntary  in 

\  them  by  the  will  of  the  head  of  the  human  race.     Therefore  they  are  sin- 

;ners,  not  by  any  personal  sin  of  their  own,  but  by  a  sin,  so  to  speak,  of 

[nature,  because  brought  upon  nature  by  the  actual  refusal  of  those  gifts 

by  Adam  in  the  name  of  the  whole  human  nature,  and  as  head  of  the 

whole  human  family. 

Nor  can  it  be  said  that  God  does  thereby  impute  to  us  the  personal 
sin  of  another.  He  imputes  a  sin  which  is  ours,  though,  at  the  same 
;time,  also  of  another;  because  it  is  not  the  sin  of  Adam,  inasmuch  as 
ithat  was  personal  which  God  imputes,  but  the  necessary  effect  of  his  sin, 
that  is,  the  deprivation,  the  rejection,  as  it  were,  of  original  justice,  which 
Adam  wilfully  incurred  as  head  of  the  whole  human  race,  and  which, 
therefore,  we  also,  as  united  to  Adam,  have  incurred. 

In  this  no  vestige  of  injustice  appears.  Men  do  not  thereby  lose  any- 
thing which  their  nature  requires.  God  cannot  be  charged  with  being 
the  cause  of  the  sin  of  nature  ;  but  the  cause  of  it  is  the  free  will  of 
.dam,  the  head  parent  of  all  men.  This  sin,  therefore,  is  justly  attrib- 
ted  to  all  his  descendants. 

All  complaint  that  could  possibly  be  raised  might  be  reduced  to  the 

)llowing  :  "Why  did  God  give  these  supernatural  gifts  to  human  nature 

be  passed  on  to  all  men  through  Adam  only,  and  not  give  them  sue- 

Jssively  to  each  individual?"     But  such  a  complaint   comes   to   this: 


258  PART  III.— NO.  j. 


I 


"  Why  did  not  God  create  another  order  of  Providence  rather  than  this 
in  which  as  many  as  derive  their  nature  from  the  first  parent,  if  this 
ture  should  happen  to  become  sinful,  would  have  to  be  born  in  sin  ?" 

It  is  evident  that  there  is  no  just  ground  for  this  complaint ;  for  God, 
being  Master  of  His  gifts  and  of  His  creatures,  has  a  right  to  choose  the 
mode  whereby  to  communicate  those  gifts  to  them. 

Were  we  to  grant,  for  argument's  sake,  that  the  other  mode  would 
have  been  in  some  respects  better,  yet  as  God  is  not  bound  to  do  what  is 
in  itself  absolutely  best,  but  only  what  is  good  or  relatively  best,  it 
follows  that  neither  God's  justice  nor  even  His  goodness  can  be  justly 
found  fault  with  for  having  acted  thus. 

The  supernatural  gifts  destined  by  God  for  all  human  nature  could 
not  be  lost  by  human  nature  through  the  sin  of  any  one  but  that  of  Adam. 
For  only  the  will  of  the  head  of  the  human  family  could  be  considered  in 
this  point  the  will  of  the  whole  human  family.  As  those  gifts  were  given 
to  human  nature,  they  could  only  be  lost  by  the  will  of  one  whose  will, 
in  respect  to  those  gifts,  was  the  will  of  the  whole  human  nature  ;  and 
such  the  will  of  Adam  was. 

If  Eve  alone  had  sinned,  we  should  not  have  incurred  original  sin,  be- 
cause Adam  alone,  and  not  Eve,  was  the  head  of  the  human  race.  Hence 
both  Tradition  and  Scripture  attribute  the  fallen  state  to  one  alone, 
namely,  Adam  ;  and  to  this  one  they  contrast  the  only  second  Adam,  our 
Lord  Jesus  Christ.  Eve,  therefore,  was  the  first  to  give  occasion  to  our 
ruin,  but  not  to  effect  it. 

From  this  teaching  it  is  easy  to  understand  that  only  the  first  sin  of 
Adam  could  transmit  its  guilt  to  posterity,  because  only  at  the  commit- 
ting of  the  first  sin  of  our  first  parent  was  there  annexed  the  implied  re- 
jection of  original  justice  granted  to  nature,  and  should  a  second  or  a 
third  sin  have  been  committed  by  Adam,  there  was  no  more  original 
grace  to  reject,  and  therefore  nature  could  no  more  be  affected  thereby. 

The  grace  also  which  Adam  could  recover,  through  the  merits  of  Jesus 
Christ  being  applied  to  him,  was  not  transmissible,  because  received  for 
himself  alone  as  an  individual  through  faith  and  other  personal  disposi- 
tions, and  not  for  human  nature. 

So,  also,  the  justice  and  sanctity  which  any  parent  besides  Adam 
might  have  obtained  through  being  regenerated  in  Christ  does  not  pass 
to  his  children.  The  reason  is  this  :  because  that  recovery  of  grace  is 
granted  by  God  to  the  individual,  and  not  simply  to  nature,  and  could 
not,  therefore,  pass  to  another  by  generation ;  for  generation,  which  is  an 
act  not  of  the  superior,  but  of  the  inferior  part  of  man,  is  only  capable  of 
transmitting  nature,  and  the  gifts,  if  any,  attached  to  nature  and  not  the 
gifts  granted  and  attached  to  an  individual  person. 


COMMUNION  IN  ONE  KIND.  259 

The  generation  by  which  human  nature  and  original  sin  are  transmit- 
ted to  us  is  done  in  virtue  of  the  first  Adam,  and  not  in  virtue  of  the  ■ 
second  Adam,  our  Lord  Jesus  Christ,  or  in  virtue  of  the  newness  of  life 
in  Christ.   They  who  generate  do  not  generate  as  being  children  of  Christ, 
but  inasmuch  as  they  are  children  of  Adam. 

No.  &♦—  Communion  in  One  limb. 

The  Church  has  always  believed  that  there  is  no  command  from  our 
Lord  Jesus  Christ  for  the  laity  to  receive  the  holy  Communion  under  two 
kinds,  that  is,  under  the  species  of  bread  and  of  wine.  She  holds  that  this 
twofold  reception  was  not  demanded  by  the  nature  or  by  the  institution 
|of  this  holy  sacrament. 

The  Church  therefore  either  left  the  faithful  free  to  receive  under  both 
rkinds  or  under  one  kind,  or  she  regulated  this  point  of  discipline  as  she 
thought  proper  under  existing  circumstances. 

When  the  Church  left  the  lay  people  free  to  receive  either  under  one 
or  under  both  kinds,  the  custom  sometimes  inclined  more  to  one  side, 
sometimes  more  to  the  other. 

If  at  any  time  it  became  an  obligation  for  the  laity  to  receive  under 
both  kinds  or  to  receive  only  under  one,  it  was  when  the  Church,  for  good 
reasons,  thought  proper  to  issue  an  express  command  on  the  matter,  or 
when  some  general  custom  prevailed  that  had  the  force  of  law. 

Up  to  the  fifth  century  the  Church  left  the  people  free  to  receive  holy 
Communion  either  under  one  or  under  both  kinds. 

The  Manichean  heretics  considered  wine  as  evil,  and  held  that  Christ 
had  no  real  blood.  Owing  to  the  permission  which  existed  at  that  time 
of  receiving  Communion  under  one  kind  alone,  these  heretics  could  ap- 
proach to  the  altar  with  Catholics  and  receive  the  most  holy  Eucharist 
under  the  form  of  bread  alone,  without  causing  surprise  ;  and  by  so  do- 
ing they  would  not  manifest  their  heretical  principles,  or  be  known  as 
members  of  that  heretical  sect. 

On  this  account  Pope  Leo  I.  in  the  year  443,  and  Pope  Gelasius  in 
496,  commanded  that  all  should  communicate  under  both  species — not 
for  the  sake  of  correcting  any  abuse  that  had  crept  into  the  Church,  but 
because  they  considered  that  such  a  command  would  deter  these  heretics 
from  profaning  this  holy  sacrament,  and  would  serve  to  detect  them  and 
expose  their  heresy. 

When  the  Manichean  heresy  died  away,  the  law  which  was  made  on 
their  account  was  relaxed.  The  faithful  were  again  left  free  to  receive 
holy  Communion  either  under  both  kinds  or  under  one,  just  as  they  felt 
piously  inclined  ;  and  by  degrees  the  custom  of  taking  holy  Communion 


260  PART  III.— NO.  4. 

under  the  species  of  bread  alone  prevailed,  especially  in  the  twelfth  and 
thirteenth  centuries,  when  it  became  universal,  without  any  positive  law 
binding  to  this  effect. 

It  was  only  in  the  fifteenth  century,  when  some  turbulent  men  began 
to  accuse  the  Church  of  error  for  permitting  holy  Communion  under  on. 
kind,  that  the  Church  in  the  Councils  of  Constance  and  of  Trent  sanctioned 
with  a  positive  law  the  then  prevailing  custom  among  the  laity  of  taking 
holy  Communion  under  the  species  of  bread  only,  lest,  by  introducing 
and  permitting  Communion  under  both  kinds,  she  might  appear  to  con- 
nive at  the  errors  of  those  innovators,  and  to  admit,  contrary  to  truth, 
that  for  fifteen  centuries  she  had  not  known  the  nature  of  this  sacrament ; 
that  she  had  allowed  this  sacrament  to  be  mutilated  and  profaned.  The 
necessity  of  counteracting  these  errors  and  their  destructive  consequent 
was  considered  a  sufficient  reason  for  enacting  a  general  law  that  the 
people  of  the  Latin  Rite  should  receive  holy  Communion  under  the  spe- 
cies  of  bread  only. 

It  has  always  been  believed  that  in  those  things  which  are  not  im- 
mediately connected  with  the  essence  of  a  sacrament,  the  Church  has  a 
right  to  change  her  discipline  and  the  mode  of  administering  the  sacra- 
ments according  to  the  needs  of  time  and  circumstances.  Hence  we  find 
various  changes  introduced  in  the  Roman  ritual,  as  it  was  considered  ad- 
visable at  different  times  and  places,  in  reference  to  things  that  are  not 
of  the  essence  of  the  sacraments. 

At  this  very  day  the  Roman  Catholic  Church  sanctions  different  rites, 
languages,  and  ceremonies  in  the  administration  of  the  sacraments  and  in 
the  celebration  of  the  holy  sacrifice  of  the  Mass  :  namely,  the  Latin,  United 
Greek,  Armenian,  Chaldaic,  Syro-Chaldaic,  Maronite,  and  Coptic  rites, 
each  in  their  respective  language  ;  all  of  which,  while  they  agree  in  points 
of  faith  defined  by  the  Church,  differ  in  many  usages  of  less  importance. 
Amongst  other  things  they  differ  in  the  manner  of  administering  the  holy 
Communion  ;  some  being  permitted  to  give  it  under  both  kinds,  some 
having  to  administer  it  under  one  kind  alone. 

It  might  be  contended  that,  even  admitting  that  the  administration  of 
this  sacrament  under  the  species  of  wine  is  non-essential  with  regard  to 
a  Christian  who  receives  under  the  species  of  bread,  yet  it  would  seem 
more  profitable  to  receive  under  both  and  that  therefore  it  is  surprising 
that  a  command  should  have  been  given  enjoining  what  is  less -profitable. 

To  this  it  may  be  answered,  that  the  privation  of  this  additional  com- 
fort and  advantage  is  abundantly  compensated,  with  regard  to  the  receiver 
himself  in  particular,  by  affording  him  the  opportunity  of  an  act  of  obe- 
dience, and  greater  facility  of  approaching  the  holy  table,  and  with  regard 
to  the  Church  at  large,  by  rendering  the  administration  of  the  sacrament 


a 


COMMUNION  IN  ONE  KIND.  261 

more  easy  and  less  exposed  to  irreverence.  For  if  the  holy  Eucharist  had 
always  to  be  given  under  both  kinds,  those  unable  to  bear  the  taste  of 
wine,  the  sick,  and  those  who  live  in  remote  and  almost  inaccessible  re- 
gions, or  in  very  hot  or  very  cold  climates,  where  wine  can  with  very  great 
difficulty  be  procured  or  preserved,  these  people  would,  in  many  instances 
at  least,  have  to  be  deprived  of  Communion.  The  same  may  be  said  of 
those  poor  localities  where  they  cannot  afford  to  buy  wine,  especially  for 
large  number  of  communicants. 

Also  the  administration  of  the  holy  Eucharist  under  the  species  of  bread 
alone  is  less  subject  to  irreverence  ;  for  experience  has  proved  that  in  the 
administration  of  the  chalice  there  is  danger  of  spilling  the  sacred  blood, 
especially  when  great  crowds  are  approaching  Communion,  besides  other 
difficulties  and  irreverences  liable  to  happen. 

But  there  are  two  other  very  important  reasons  which  have  induced 
the  Church  to  confirm  by  a  positive  law  the  custom,  which  had  already 
generally  prevailed,  of  giving  Communion  under  the  species  of  bread 
only.  One  was  that  the  Church  herself  might  not  seem  to  countenance 
the  error  of  those  who  denied  the  real  presence  of  the  body  and  blood  of 
Christ  under  each  species  ;  the  other  to  oppose  the  error  of  those  who,  in 
the  fifteenth  century,  as  we  have  already  remarked,  taught  that  the  holy 
Eucharist  is  no  sacrament  unless  given  under  the  two  species  ;  which  error, 
if  admitted,  would  have  sapped  the  very  foundation  of  the  Church,  inas- 
much as  it  would  have  been  equivalent  to  saying  that  the  Church  had  been 
teaching  what  was  false  for  fifteen  centuries. 

No  one,  therefore,  should  blame  the  Church  for  having  enacted  such  a 
law,  based  on  a  constant  belief  of  the  Church  that  Communion  under  one 
kind  was  a  complete  sacrament  of  the  body  and  blood  of  Christ,  and  rest- 
ing also  on  the  custom  then  prevailing,  and  on  the  greater  facility  thus 
afforded  of  promoting  the  well-being  of  the  Church  at  large. 

On  the  other  hand,  it  is  not  to  be  wondered  at  that  people  who  had 
already  formed  a  party  in  opposition  to  the  Catholic  Church,  who  denied 
Christ's  presence  under  either  kind  or  under  both  kinds,  and  regarded  the 
sacraments  as  mere  empty  symbols,  and  who  were,  moreover,  guided  by 
the  novel  principle  of  private  interpretation,  should  have  also  opposed  this 
law  of  the  Church.  Alas !  what  dogma  or  law  is  there  that  cannot  be  at- 
tacked under  the  destructive  principle  of  private  interpretation  ?  How 
easy  it  is,  even  with  a  seemingly  good  intention,  to  make  Holy  Scripture 
speak  according  to  one's  inclination  or  fancy,  when  all  authority  to  decide 
is  rejected  except  one's  own  ! 

From  the  fact  that  St.  Paul  frequently  mentions  Communion  in  both 
kinds,  some  persons  conclude  that  therefore  there  must  have  been  a  divine 
precept  obliging  all  the  faithful  to  receive  under  both. 


262  PART  III.— NO.  4. 


I 


Such  a  consequence  does  not  follow,  as  those  fervent  primitive  Chris- 
tians may  gladly  have  availed  themselves  of  it  because  in  itself  a  privilege. 

That  it  was  not  a  custom  nor  a  divine  precept  to  receive  under  both 
kinds  appears  from  what  our  Lord  Himself  did  on  the  day  of  His  resur- 
rection, when  He  made  Himself  known  to  the  two  disciples  at  Emmaus,  as 
we  read,  "in  the  breaking  of  bread"  (St.  Luke  xxiv.  30,  31),  which  pas- 
sage St.  Jerome,  St.  Augustine,  and  St.  Chrysostom  understand  as  signify- 
ing a  real  Communion  ;  as  seems  also  clear  from  the  context  itself,  and 
from  the  spiritual  effect  produced  by  the  breaking  of  the  bread  ;  for  their 
eyes  were  then  opened  to  recognize  our  blessed  Lord. 

That  the  primitive  Christians  used  also  to  receive  Communion  under 
one  kind  alone  may  be  inferred  from  the  Acts  of  the  Apostles  (ii.  42),  by 
which  we  learn  that  the  first  baptized  converts  of  Jerusalem  "  were  perse- 
vering in  the  doctrine  of  the  Apostles  and  in  the  communication  of  the 
breaking  of  bread,  and  in  prayers,"  and  also  from  Acts  xx.  (verse  7), 
where  the  inspired  writer  says  :  "  And  on  the  first  day  of  the  week,  when 
we  were  assembled  to  break  bread,  Paul  discoursed  with  them."  In  these 
passages  no  mention  is  made  of  the  species  of  wine. 

Besides,  we  know  from  genuine  historical  documents  that  the  early 
Christians  were  permitted  to  carry  home  the  holy  sacrament  with  them 
under  the  species  of  bread  only,  in  order  to  receive  holy  Communion 
privately. 

These  texts  of  Holy  Scripture  and  this  custom  of  early  Christians  prove 
that  the  Apostles  and  their  immediate  successors  gave  Communion,  at 
least  sometimes,  under  one  kind  alone,  and  that,  therefore,  the  giving 
Communion  under  both  kinds  was  not  considered  to  be  required  either 
by  the  nature  of  the  sacrament  or  by  the  command  of  Christ,  but  that  it 
was  left  to  the  judgment  of  the  Church. 

Some  Protestants  refer  us  to  the  fifty-fourth  verse  of  the  sixth  chapter 
of  the  Gospel  of  St.  John  :  "  Except  you  eat  the  flesh  of  the  Son  of  man 
and  drink  His  blood,  you  shall  not  have  life  in  you,"  in  order  to  prove  the 
necessity  of  receiving  Communion  under  both  kinds. 

When  Catholics  quote  the  latter  part  of  this  chapter  of  St.  John  in  proof 
of  the  real  presence  of  Christ  in  the  blessed  sacrament,  many  Protestants 
take  upon  themselves  to  declare  that  the  whole  chapter  refers  only  to  faith 
and  not  to  holy  Communion. 

It  is  remarkable,  therefore,  that  in  order  to  prove  the  necessity  of  re- 
ceiving Communion  under  both  kinds,  Protestants  should  quote  from  this 
sixth  chapter  of  St.  John. 

It  is  again  somewhat  strange  that  they  who  hold  that  in  this  chapter 
both  the  eating  and  the  drinking  mean  one  and  the  same  thing  (namely, 
partaking  of  Christ's  body  and  blood  spiritually,  by  faith),  should  oppose 


COMMUNION  IN  ONE  KIND. 


263 


Catholics  who  hold  that  to  receive  our  Lord  in  either  kind  is  partaking  in 
reality  both  of  the  body  and  blood  of  Christ,  and,  therefore,  keeping 
!  Christ's  commandment  contained  in  this  passage. 

Yet  as  an  objection  is  drawn  from  this  passage,  I  will  not  leave  it  un- 
noticed. 

It  appears  that  the  scope  of  our  Lord  in  this  passage  of  St.  John  was 
not  to  reveal  the  mode  of  partaking  of  His  body  and  blood  ;  and  thus  His 
hearers  understood  His  words.  They  did  not  strive  about  the  manner  or 
medium  of  reception  of  His  body  and  blood — whether  under  the  species 
of  oil,  or  of  milk,  or  of  wine,  or  of  bread,  or  of  fruit,  or  other  chosen  thing. 
This  point  our  Lord  did  not  touch  at  all,  and  therefore  His  hearers  could 
not  have  anything  to  say  on  the  matter,  but  they  strove  only  about  the 
possibility  of  His  giving  His  real  flesh  as  food.  "  How  can  this  man,"  said 
they,  "  give  us  His  flesh  to  eat  ? "  (verse  53.)  Therefore  fhe  answer  of  our 
Lord  should  be  taken  to  mean  merely  a  precept  to  partake  of  His  flesh  and 
blood  in  reality,  and  not  as  referring  to  the  mode  of  reception  of  His  body 
and  blood  under  the  particular  species  of  bread  and  wine.  The  elements 
)f  bread  and  wine  are  not  even  once  mentioned  in  the  whole  chapter. 

Some  may  think  that,  though  wine  is  not  mentioned,  natural  bread  at 
>ast  is  mentioned  in  the  latter  part  of  the  chapter,  which  relates  to  the 
loly  Eucharist.  But  on  examination  it  will  be  found  that  not  once  in  the 
mole  chapter  can  the  word  "  bread  "  be  taken  in  the  sense  of  natural 
>read. 

Every  time  that  the  word  "  bread  "  occurs  there,  it  is  so  qualified  that  it 
ignifies  not  natural  bread,  but  a  peculiar  bread,  that  is,  Jesus  Christ  Him- 
ilf,  and  relates  to  what  Christ  had  said  before  at  verse  51:  "I  am  the 
iving  bread."  Thus  in  verses  52  and  59,  He  says,  "This  bread;"  in 
rerse  52,  "The  bread  that  I  will  give;"  in  verse  59,  "The  bread  that 
ime  down  from  heaven."  Therefore  from  the  above-quoted  text  (chap. 
A.  54)  the  necessity  of  receiving  Christ's  body  and  blood  is  indeed  clearly 
lade  known,  but  whether  His  body  and  His  blood  is  to  be  received  under 
le  species  of  bread  and  of  wine,  or  of  some  other  elements,  whether  under 
me  species  alone,  or  under  two  different  species  or  more,  is  not  pointed 
nit. 

It  is  necessary  here  to  remark,  that  according  to  the  Catholic  belief, 
>sus  Christ  in  the  blessed  sacrament  is  not  partly  contained  under  one 
>ecies  and  partly  under  another— that  is  to  say,  Christ  is  not  with  His 
>ody  deprived  of  His  blood  under  the  species  of  bread ;  and  with  His 
)lood  without  His  body  under  the  species  of  wine  separately :  but  He  is 
the  blessed  sacrament  whole  and  entire,  with  His  divinity,  soul,  body, 
ind  blood,  under  either  of  the  species  ;  and  this  is  so  by  the  necessity  or 
exigency  of  the  case,  that  is,  by  virtue  of  the  existing  mutual  insepara- 


264  PA RT  III.— NO.  4. 

bility  called  concomitance,  which  means  that  the  body  and  blood,  hui 
soul,  and  divine  nature  of  Christ,  must  always  go  together.  The  reasc 
is  because  not  the  dead  body  of  Christ  is  made  present  by  consecration, 
but  His  living  body  with  His  blood,  soul,  and  divinity,  which  after  His 
resurrection  are  never  to  be  separated  again  from  each  other.  This  might 
be  called  inseparableness,  that  is,  the  impossibility  of  the  body  and  blood, 
soul  and  divinity  of  Christ  ever  being  separated. 

It  is  part  of  the  doctrine  of  the  incarnation  that  the  inseparability 
(arising  from  what  is  known  as  "hypostatic  union")  of  the  two  natur< 
divine  and  human,  in  Christ  is  such  that  His  divinity  can  never  be  sep- 
arated from  His  humanity  nor  from  any  part  of  it,  even  when  those  parts 
were  separated  from  each  other,  as  occurred  at  Christ's  death  ;  and  that 
after  Christ's  resurrection  that  inseparability  became  still  more  close,  not 
even  admitting  the  possibility  of  any  part  of  His  manhood  being  ever 
for  an  instant  separated  from  each  other.  St.  Paul  assures  us  of  it  when 
he  says  :  "  Christ,  rising  again  from  the  dead,  dieth  no  more."  (Romans 
vi.  9.)  His  soul  can  no  longer  be  separated  from  His  body  or  blood,  nor 
His  blood  from  His  body,  as  it  was  at  His  death  on  Calvary.  His  glori- 
fied human  nature  does  not  admit  of  mutilation  or  separation  of  its  parts, 
so  that  the  body,  and  blood,  and  soul,  and  divinity  of  Christ  must  always 
remain  united. 

The  words  of  consecration,  therefore,  which  realize  the  presence  of 
the  body  under  the  species  of  bread,  and  of  the  blood  under  the  species 
of  wine,  involve  the  belief  that  under  either  kind  Jesus  Christ  is  present 
in  the  perfection  of  His  human  and  divine  natures. 

Hence,  under  the  species  of  bread  is  received  not  only  Christ's  body, 
but  also  His  blood,  soul  and  divinity  ;  and,  under  the  species  of  wine,  not 
only  Christ's  blood,  but  also  His  body,  soul  and  divinity. 

Therefore  the  communicant  who  receives  under  the  species  of  bread 
alone,  receives  the  same  precious  gift,  the  body  and  the  blood,  the  divine 
and  the  human  nature  of  our  Lord,  as  truly  and  entirely  as  the  one  who 
receives  holy  Communion  under  the  species  both  of  bread  and  of  wine. 

It  might  be  urged  that  there  must  be  some  reason  why  our  Lord  Jesus 
Christ  in  this  passage  (St.  John  vi.  54)  used  the  figure  of  eating  and 
drinking. 

The  reason  seems  clear.  In  verse  52  our  Lord  had  promised  to  give 
His  flesh  to  be  eaten.  As  some  of  His  hearers  disbelieved  the  possibility 
of  this,  our  Lord  confirmed  His  teaching,  by  adding  that  they  had  not 
only  to  partake  of  His  flesh,  but  of  His  blood  also.  Now,  having  pre- 
viously used  the  word  "  eat "  with  regard  to  His  flesh,  He  could  not  with 
propriety  of  language  use  the  same  word,  "  eat,"  with  regard  to  His  blood, 
and  say,  "  Unless  you  eat  my  flesh  and  blood,"  but  was  compelled  to  use 


COMMUNION  IN  ONE  KIND.  265 

the  word  "  drink  "  respecting  the  blood,  that  He  might  speak  with  pro- 
priety of  language.     Thus  for  example,  a  man  after  having  said,  "  Eat 
'  this  orange,"  and  wishing  for  some  reason  to  advert   to  its  juice,  could 
■  not  with  propriety  say,  "  Eat  this  juice,"  but  he  would  be  obliged  to  say, 
:  "Drink  this  juice." 

Some  objector  might  say  that  the  commemoration  of  our  Lord's  pas- 
|  sion,  which  we  should  make  in  receiving  the  holy  Eucharist,  requires  the 
1  presence  of  both  species  ;  but  no  necessity  exists,  for  it  is  evident  that  a 
'  person  can,  if  he  wishes,  call  to  mind  Christ's  bitter  passion  when  he  re- 
ceives the  holy  Eucharist  under  one  kind  alone  as  perfectly  as  the  one 
who  receives  Communion  under  the  two  species. 

The  commemoration  of  Christ  is  commanded  (1  Corinth,  xi.  24,  25) 
after  each  of  the  species,  and  by  St.  Luke  (xxii.  19)  after  the  species  of 
i  bread  ;  therefore  the  commemoration  of  Christ  and  His  passion  and  death 
can  be  well  made  on  taking  Communion  under  one  kind  only.  To  com- 
memorate depends  upon  our  free  will,  and  we  can  commemorate  or  call 
to  mind  the  death  of  Christ  perfectly  on  taking  Communion  under  one 
kind  only. 

Let  us  see,  now,  whether  the  nature  of  this  sacrament  requires  both 

species,  as  some  imagine,  or  in  other  words,  whether  Communion  under 

one  kind  only  is,  or  is  not,  a  true  sacrament,  conferring  on  the  receiver 

;  the  same  essential  grace  as  is  conferred  by  this  sacrament  when  given 

nder  the  two  species. 

Here  should  be  recalled  to  mind  the  Catholic  doctrine,  just  stated,  of 
e  real  presence  of  Christ's  body,  soul  and  divinity,  under  each  kind  in 
is  sacrament,  from  which  doctrine  it  clearly  follows  that  he  who  re- 
eives  Communion  under  the  species  of  bread   only,  thereby  receives 
Christ  as  entirely  as  the  one  who  receives  Him  under  both  kinds. 

Is  not  Communion  under  one  kind  an  outward  sign  conferring  the  in- 
ward grace  which  it  signifies,  and  therefore  a  true  sacrament  ?  In  the 
schismatic  Greek  Church  they  give  Communion  under  both  kinds  by  tak- 
ing with  a  small  spoon  out  of  the  chalice  a  little  wine,  consecrated,  with 
a  few  crumbs  of  consecrated  bread  moistened  in  it.  Between  a  mem- 
ber of  the  Latin  Church  who  receives  Communion  under  the  species  of 
unleavened  bread,  and  a  member  of  the  Greek  Church  who  receives  it 
under  the  species  of  leavened  bread  moistened  in  a  few  drops  of  conse- 
crated wine,  there  is  no  essential  difference. 

The  Greek  schismatic  Church,  moreover,  in  some  instances  gives  Com- 
munion also  under  one  kind  only,  and  never  insisted  upon  this  difference 
as  a  cause  of  separation  from  the  Church  of  Rome. 

It  is  true  that  receiving  Communion  under  both  kinds  separately 
might  help  the  receiver  to  call  to  mind  more  vividly  the  death  of  Christ, 

II.' 


266  PART  III.— NO.  4. 

but  between  a  remembrance  and  a  more  lively  remembrance  there  is 
difference  in  essence  but  only  in  degree  ;  and  this  seeming  disadvantage 
cannot  render  the  sacrament  invalid.  Baptism  by  immersion,  or  dipping 
under  water,  as  practised  in  some  parts  of  Christendom,  signifies  more 
•vividly  the  burial  and  resurrection  of  Christ,  yet  baptism  by  effusion,  that 
is,  by  pouring  water  on  the  head,  is  equally  valid,  and  is  generally  used 
by  the  Church  in  the  west. 

In  this  way  may  be  fairly  answered  those  accusations  so  freely  made 
against  Catholics  of  mutilating  and  profaning  this  sacrament,  of  defraud- 
ing the  laity  %of  their  inheritance,  or  of  giving  them  only,  as  some 
strangely  maintain,  half  a  sacrament,  half  the  inheritance.  All  these  ac- 
cusations fall  to  the  ground  of  themselves,  for  whether  under  one  kind 
or  under  both,  the  communicant  receives  the  entire  sacrament,  that  is,  the 
body  and  blood,  the  soul  and  divinity,  of  Jesus  Christ. 

Catholics  might  also  with  justice  reply  to  the  accusations  of  their  op- 
ponents by  saying  that  Protestants,  instead  of  an  inheritance  more  pre- 
cious than  many  jewels,  only  give  to  the  receiver,  so  to  speak,  an  empty 
coffer.  Instead  of  realities,  they  give  natural  elements,  more  empty,  poor, 
and  weak  than  those  that  were  formerly  in  use  under  the  Old  Testament ; 
instead  of  a  sacrament  that  signifies  what  it  contains  and  gives  what  it 
signifies,  they  dispense  empty  signs,  signifying  what  they  do  not  contain, 
and  not  giving  what  they  signify  ;  instead  of  a  sacrament  in  which  Christ 
is  really  present,  they  give  that  from  which  the  body  and  blood  of  Christ 
are  truly  absent ;  and  are  careful  at  the  same  time  to  declare  that  what 
they  dispense  is  but  bread  and  wine  :  that  Christ's  body  is  nowhere  but 
in  heaven,  as  far  distant  from  the  bread  consecrated  as  heaven  is  from 
earth. 

It  is  hardly  the  part  of  those  who  give  the  cup  without  the  precious 
blood  to  accuse  Catholics  of  giving  the  divine  blood  without  the  cup,  for 
we  have  already  remarked  that  Catholics  receiving  the  body  of  Christ 
under  one  kind  necessarily  receive  His  blood  also. 

But  some  still  accuse  us  of  giving  to  the  laity  a  mutilated  sacrament. 
To  suppose  that  Communion  in  one  kind  is  a  mutilated  sacrament  would 
involve  consequences  both  impious  and  absurd. 

A  mutilated  sacrament  is  a  sacrilege  both  in  the  giver  and  in  the 
receiver,  as  it  would  then  be  *«a  profanation  of  a  holy  thing  instituted  by 
Christ.  Can  we  think  that  the  early  Christians  in  the  east  and  west  were 
habitually  sacrilegious  ?  Did  an  Ambrose,  a  Jerome,  a  Basil,  a  Serapion, 
and  other  saints  who  at  their  death  partook  of  this  sacrament  under  one 
kind  only,  receive  a  mutilated  sacrament  ?  Did  they  make  a  sacrilegious 
Communion  before  appearing  in  the  presence  of  their  Lord  ?  Shall  the 
Catholic  Church  be  accused  of  having  throughout  all  ages  profaned  the 


COMMUNION  IN  ONE  KIND.  267 

holiest  of  sacraments,  or  of  having  all  along  been  ignorant  of  its 
nature  ? 

Protestants  may  refer  us  to  Holy  Scripture  and  say :  "  If  it  cannot  be 
shown  from  the  nature  of  this  sacrament  that  both  kinds  are  required  in 
the  Communion,  it  can  be  proved  from  the  fact  that  our  Saviour  in  giving 
the  chalice  said  :  '  Drink  ye  all  of  this  '"  (St.  Matt.  xxvi.  27),  implying 
thereby  that  all  persons — priests  and  laymen — were  bound  to  receive  the 
chalice,  besides  the  consecrated  bread. 

"  It  is  remarkable,"  they  say,  "  that  Jesus  Christ  did  not  use  this  ex- 
pression when  He  gave  the  consecrated  bread.  It  seems,"  they  add, 
"  that  Christ  foresaw  that  some  people  would  in  course  of  time  neglect 
this  part  of  the  sacred  rite,  and  that,  therefore,  He  used  this  expression  to 
put  his  followers  upon  their  guard." 

We  reply,  that  there  is  no  reason  why  we  should  take  those  words, 
"  Drink  ye  all  of  this,"  as  addressed  to  the  laity  ;  for,  first,  it  is  clear  that 
our  Saviour  addressed  these  words  only  to  the  Apostles,  "  the  twelve  " 
then  present,  and  the  Apostles  were  priests,  not  laymen.  If  everything 
that  was  said  to  the  Apostles  (that  is,  to  priests)  must  be  understood  as 
addressed  to  laics,  it  would  follow  that  also  the  words  delivered  by  our 
Saviour  to  the  Apostles  :  "  Go  ye,  therefore,  and  teach  all  nations,  baptiz- 
ing them  "  (St.  Matt,  xxviii.  19)  ;  "  Whose  sins  you  shall  forgive  they  are 
forgiven  them,  and  whose  sins  you  shall  retain,  they  are  retained  "  (St. 
John  xx.  23),  should  be  taken  as  addressed  to  every  layman,  woman  and 
child,  as  well  as  to  priests.     (See  St.  Matt.  xxvi.  29.) 

That  the  word  "  all  "  in  the  text  quoted  refers  only  to  the  Apostles 
present,  and  not  to  any  one  absent,  is  shown  clearly  by  the  words  that 
occur  in  St.  Mark  (xiv.  23),  "And  they  all  drank  of  it ;"  for  if  all  who  had 
to  drink  actually  drank,  there  remained  no  one  else  to  whom  the  word 
"all"  could  be  applied. 

Again,  the  expression,  "  Drink  ye  all,"  clearly  refers  to  the  same  per- 
sons to  whom  He  said,  "  Do  this ;"  therefore  it  means,  "  Do  in  after  time 
what  you  have  seen  me  do  now  :  "  that  is,  "  Give  thanks,  bless,  consecrate 
and  take."  If  the  words  "  drink  ye  all  "  were  to  be  taken  as  addressed  to 
laymen  as  well  as  to  consecrating  priests,  it  would  follow  that  the 
laity — men,  women  and  children — have  the  right  and  the  power,  and  are 
bound  to  consecrate ;  as  it  would  be  arbitrary,  indeed,  to  say  that  the 
words  "  do  this  "  mean  "  thank,  bless,  consecrate  and  take  "  when  applied 
to  priests,  but  when  applied  to  laymen  only  mean  "  receive  this." 

The  natural  interpretation,  acknowledged  also  as  such  by  Protestants, 
of  the  words,  "  Drink  ye  all  of  this,"  is,  "  Hand  the  chalice  one  to  an- 
other, and  drink,  each  and  all  of  you,  a  portion  out  of  it." 

Christ  had  no  need  to  say  the  like  words  respecting  the  bread,  as  He 


268  PART  II1.—X0.  4. 

had  broken  it  (probably  into  as  many  pieces  as  there  were  Apostles), 
given  one  portion  to  each  ;  but  with  regard  to  the  chalice,  which  was  only 
one,  and  of  which  all  the  Apostles  had  to  partake,  it  was  natural  t 
Christ  should  say,  u  Drink  ye  all  of  this." 

This  interpretation,  which  appears  so  genuine  from  the  context,  seensl 
evidently  more  so  by  the  corresponding  expression  used  by  St.  Luke, 
"Take  and  divide  it  among  you  "  (xxii.  17),  which  expression  is  clearly 
used  as  equivalent  to  the  other,  "  Drink  ye  all  of  this." 

Some  will  perhaps  say:  "Why,  then,  did  our  Saviour,  at  the  very 
time  that  He  instituted  the  holy  Eucharist,  distribute  it  under  the  species 
of  bread  and  of  wine,  if  there  was  not  a  necessity  for  receiving  under 
both  kinds  ?  " 

We  answer  that  Christ  instituted  the  holy  Eucharist  under  both 
cies,  and  the  consecrating  priest  is  bound  to  partake  of  it  under  both  spe- 
cies, because  the  holy  Eucharist,  besides  being  a  sacrament,  is  also  a  sac- 
rifice. It  is  requisite  for  a  sacrifice  that  the  victim  should  be  really 
present,  and  immolated  or  destroyed,  at  least  mystically,  in  order  that  it 
may  represent  the  death  of  the  victim.  This  was  done  at  the  Last  Sup- 
per, and  is  still  done  in  the  Mass,  by  the  symbolical  severance  of  the  body 
and  blood  of  Christ  through  the  separate  consecration  of  each  of  them. 

It  is  also  requisite  for  the  completion  of  the  sacrifice  that  the  priest 
who  has  immolated  the  great  Victim,  by  mystically  separating,  by  a  dis- 
tinct consecration,  the  body  and  the  blood  of  that  Victim,  should  con- 
sume it  in  both  these  kinds  as  often  as  he  celebrates  Mass,  in  order  to 
show  forth  in  a  still  more  striking  manner  "  the  death  of  the  Lord  until 
He  come"  (1  Corinth,  xi.  26);  whereas,  at  other  times,  when  they  do  not 
act  as  sacrificers,  neither  priests  nor  bishops,  nor  the  Pope  himself,  even 
upon  their  death-beds,  receive  Communion  in  the  western  parts  of  Chris- 
tendom otherwise  than  the  rest  of  the  faithful,  namely,  only  under  the 
species  of  bread  which  has  been  previously  consecrated  by  a  priest  dur- 
ing Mass. 

We  do  not  read  that  our  Lord  at  the  Last  Supper  said  anything  about 
the  distribution  of  this  sacrament  to  the  laity,  as  we  have  already  noticed, 
much  less  whether  it  should  be  given  to  them  under  both  kinds  or  under 
one  alone.  This  being  the  case  we  are  obliged  to  take  apostolico-eccle- 
siastical  tradition  for  our  guide  on  this  subject. 

The  Apostles,  as  we  have  already  remarked,  used  to  give  Communion 
also  under  one  kind.  It  is  said  in  the  Acts  of  the  Apostles  that  the  first 
Christians  "  were  persevering  in  the  doctrine  of  the  Apostles  and  in  the 
communion  of  the  breaking  of  bread  and  in  prayers"  (ii.  42),  "breaking 
bread  from  house  to  house  "  (ii.  46),  "  on  the  first  day  of  the  week,  when 
we  were  assembled  to  break  bread."  (xx.  7.) 


COMMUNION  IN  ONE  KIND.  269 

The  Apostle  Paul  is  far  from  insisting  on  the  necessity  of  receiving 
under  both  kinds,  for  in  the  following  passage  of  his  First  Epistle  to  the 
Corinthians  his  words  imply  that  under  either  kind  alone  we  receive  a 
full  sacrament,  namely,  the  blood  and  body  of  Christ.  He  writes: 
"  Therefore,  whosoever  shall  eat  this  bread,  or  drink  the  chalice  of  the 
Lord  unworthily,  shall  be  guilty  of  the  body  and  blood  of  the  Lord." 
(1  Corinth,  xi.  27.)  If  by  taking  Communion  unworthily  under  one 
kind  alone  a  person  becomes  guilty  both  of  the  body  and  blood  of  the 
Lord,  it  follows  that  by  receiving  under  one  kind  a  person  receives  the 
entire  sacrament  and  the  whole  Jesus  Christ. 

The  mistranslation  of  this  passage  which  occurs  in  the  authorized 
Protestant  English  Version  must  have  materially  served  to  fix  more 
deeply  in  the  minds  of  the  readers  the  Protestant  view  of  the  Com- 
munion of  the  laity  under  both  kinds  ;  for  the  Protestant  version  puts 
the  conjunction  "  and  "  in  place  of  the  disjunctive  "  or,"  contrary  to  the 
Latin  Vulgate,  and  even  contrary  to  the  translation  of  Beza,  and  the 
German  translation  of  Luther,  which  has  the  word  "oder"  ("or"). 

Many  Protestant  scholars  have  acknowledged  the  corruption  of  this 
text  in  the  English  Protestant  authorized  version.  Amongst  others,  the 
late  Dr.  Stanley,  Anglican  dean  of  Westminster,  who  wrote  these  re- 
markable words  :•"  Probably  from  the  wish  to  accommodate  the  text  to 
the  change  of  custom,  or  from  hostility  to  the  Roman  Catholic  practice 
of  administering  the  bread  without  the  cup,  the  English  translators  have 
unwarrantably  rendered  q  'and',  that  is,  'and'  for  'or':  xai  for  ?/ occurs 
only  in  the  Alexandrian,*  and  in  three  cursive  manuscripts."  (Com- 
ments on  First  Epistle  to  Corinthians  xi.  27,  note  p.  211.)  Dean  Alford 
says  :  "  The  meaning  of  this  ?}  ('  or')  is  not  to  be  changed  to  xai  ('and  ') 
as  is  most  unfairly  done  in  our  English  version  and  the  completeness  of 
the  argument  thereby  destroyed. "f 

The  ancient  Sinaitic  Codex,  discovered  by  Baron  Constantine  Tischen- 
dorf  in  1859,  in  the  Monastery  of  Saint  Catharine,  Mount  Sinai,  has 
$  ("or"). 

What  took  place  in  the  time  of  the  Apostles  was  done  in  all  after 
ages,  so  that  there  never  was  a  time  in  which  the  Communion  under  one 
kind,  and  especially  under  that  of  bread,  was  not  practiced. $  Even 
when  by  universally  prevailing  custom,  or  by  positive  law  of  the  Church, 
Communion  was  given  under  both  kinds,  there  were  yet  exceptional 
cases  in  which  Communion  under  one  kind  was  allowed. 

*The  Alexandrian  Codex  was  brought  into  England  in  1628,  and  is  now  in  the  British  Museum. 

fThe  Anglican  compilers  of  the  revised  version  (1881)  of  the  New  Testament  have  corrected  this 
ssage. 

tin  England  at  the  beginning  of  the  seventh  century,  Communion  was  publicly  given  in  the  churches 
der  one  kind.     (See  Ven.  Bede,  Hist.,  book  ii.,  chapter  5.) 


270  PART  IIL—NO.  4. 

Both  ways  of  giving  Communion  run  side  by  side  throughout 
ages,  not  only  in  the  Latin  Church,  but  also  in  the  Greek  and  other 
ern  churches,  both  before  and  after  these  latter  had  detached  themseh 
from  the  Roman  Catholic  Church. 

That  in  Holy  Scripture  no  divine  command  is  given  nor  any  other 
kind  of  necessity  can  be  discovered  obliging  the  priests  to  give,  and  the 
laity  to  receive,  Communion  under  both  kinds,  is  a  thing  which  seems 
also  admitted  by  a  great  number  of  Protestants. 

The  Protestant  "Confession  of  Augsburg"  (a.  d.  1550),  alluding  to 
the  Catholic  custom  of  giving  Communion  under  one  kind,  excuses  the 
Catholic  Church  from  any  blame  in  this  matter.  (See  Augsburg  Con- 
fession,  page  235.) 

When  the  Protestant  religion  was  established  in  England,  King  Ed- 
ward and  Parliament  in  1548,  by  separate  Acts,  under  the  title  of  "  ( 
munion  under  both  kinds,"  provided  that  this  sacrament  should  only  be 
commonly  so  delivered  and  ministered,  yet  an  exception  was  made  in 
case  necessity  should  otherwise  require.  (Burnet's  History  of  the  Refor- 
mation, part  ii.,  p.  41.) 

The  Calvinists  of  France,  in  their  Synod  of  Poitiers,  1560,  decreed 
thus:  "The  bread  of  our  Lord's  Supper  ought  to  be  administered  to 
those  who  cannot  drink  wine,  on  their  making  a  protestation  that  they 
do  not  refrain  from  it  through  contempt."     (On  the  Lord's  Supper,  chap. 

iii.,  p.  7-) 

All  this  tends  to  confirm  what  we  have  tried  to  prove  with  a  fair 
number  of  arguments,  that  though  we  are  commanded  by  Christ  to  re- 
ceive the  holy  Communion,  yet,  that  Communion  under  both  kinds  does 
not  fall  under  a  divine  precept,  and  that  it  is  not  a  thing  demanded  by 
the  institution  of  this  sacrament,  nor  by  the  nature  of  it ;  but  that  Christ 
left  this  point,  as  a  matter  of  discipline,  to  be  regulated  by  the  Church, 
according  to  time  and  other  circumstances. 

Yet  it  is  sad  to  think,  that,  notwithstanding  all  this,  some  who  may 
read  these  pages  will  perhaps  persist  in  maintaining  (such  is  the  force  of 
education,  habit,  and  prejudice)  that  this  sacrament,  if  taken  under  one 
kind  alone,  is  no  sacrament  at  all,  or  that  it  is  only  a  mutilated  sacra- 
ment. 

In  this  case  the  manner  of  reasoning  adopted  by  such  persons  seems 
to  be  as  follows  :  "  In  spite  of  the  foregoing  observations  I  hold  to  my 
private  opinion  that  the  words  of  the  institution  of  this  sacrament  imply 
a  necessity  and  a  command  to  the  laity  of  communicating  under  both 
kinds.  The  passages  which  you  bring  to  prove  that  Communion  was 
given  by  the  Apostles  under  the  species  of  bread  alone  do  not  satisfy  me, 
nor  is  the  expression  you  quote  from  St.  Paul  enough  to  convince  me 


of 


COMMUNION  IN  ONE  KIND.  271 

that  the  body  and  blood  of  Christ  is  received  under  each  kind.  I  am  not 
moved  by  the  historical  fact  that  even  in  those  centuries  when  Com- 
munion in  both  kinds  was  in  use,  yet  in  a  vast  number  of  cases,  as  of 
sick,  of  infants,  of  prisoners,  of  persons  living-  in  remote  places,  or  keep- 
ing themselves  concealed  through  raging  persecutions  and  other  causes, 
the  Church  sanctioned  Communion  under  one  kind.  I  am  not  willing 
to  admit  that  the  word  '  all '  is  clearly  confined  to  those  then  present 
whom  it  is  said,  'They  all  drank;'  nor  am  I  concerned  about 
the  consequences  of  my  opinion,  which  implies  that  the  Church,  during 
fifteen  centuries  before  the  Reformation,  was  ignorant  of  a  most  impor- 
tant divine  precept,  and  of  the  nature  of  the  most  holy  of  sacraments, 
and  that  she  was  a  constant  profaner  of  the  same.  I  do  not  even  pay 
regard  to  the  view  of  those  Protestants,  or  bodies  of  Protestants,  who, 
by  admitting  exceptional  cases,  seem  to  agree  with  Catholics  in  this  mat- 
ter. Their  way  of  thinking  is  not  an  authority  for  me  ;  my  opinion  is  as 
good  as  theirs ;  I  will  not  be  argued  out  of  it." 

It  is  to  be  hoped,  however,  that  many  candid  Protestants  will  reason 
differently  :  perhaps  somewhat  in  this  manner : 

"  From  the  observations  made  in  this  essay  it  appears  that  no  proof 
can  be  drawn  from  the  words  of  the  institution  of  a  divine  precept  bind- 
ing upon  all  persons  to  receive  Communion  under  both  kinds.    It  is  clear 
from  Holy  Scripture,  that  Christ  intrusted   the  dispensation  of  this  and 
the  other  sacraments  to  the  Apostles  and  their  successors,  who  were  well 
formed  and  competent  to  regulate  this  point.     It  belonged  to  them  to 
etermine  whether  this  sacrament  ought  to  be  distributed  under  two  kinds, 
r  under  one  alone.     I  cannot  suppose  that  the  Apostles  and  their  suc- 
essors  were  uninformed  on  this  important  point  of  religion.     It  is  known 
hat  in  the  time  of  the  Apostles,  and  in  all  after  centuries,  Communion 
nder  one  kind  alone  was,  to  say  the  least,  occasionally  given,  and  this 
enough  to  prove  that  the  Church  always  held  that  no  divine  precept 
xisted  commanding  all  the  faithful  to  receive  Communion  under  both 
inds,  or  forbidding  to  receive  Communion  under  one  kind  alone.    I  can- 
ot  understand  how  saints,  as  St.  Ambrose,  on  their  death-bed  would 
ave  consented  to  receive,  and  the  Church  would  have  dared  to  give, 
ommunion  under  one  kind,  as  undoubted  historical  testimonies  prove 
as  done,  if  to  give  it  under  one  kind  were  to  mutilate  a  sacrament ;  to 
uppose  that  this  did  really  take  place  would  reflect  on  our  Lord  Him- 
elf,  as  having  been  unable  to  foresee  or  provide  properly  for  His  Church 
n  this  important  point. 

Therefore  I  think  I  cannot  do   better  in  this  matter  than  distrust 
yself,  my  prejudices  and  my  private  interpretation,  or  the  interpretation 
f  those  who  claim  no  higher  authority  than  their  own  private  opinion  in 


272  PART  III,— NO.  j. 


I 


deciding  the  sense  of  Holy  Scripture,  and  put  my  confidence  in  the  holy 
Catholic  Church  to  guide  me  in  this  point — that  Church  which  shows 
every  mark  that  her  pastors  are  the  lawful  successors  of  the  Apostles  t,, 
whom  Christ  said:  '  Teach  ye  all  nations  .  .  .  teaching  them  to  ob- 
all  things  whatsoever  I  have  commanded  you  :  and  behold  I  am  with 
you  all  days,  even  to  the  consummation  of  the  world.'  (St.  Matt,  xxviii. 
19,  20.) 

"  From  this  passage  it  also  seems  evident  that  the  Apostles,  together 
with  their  successors,  were  made  the  interpreters,  promulgators,  teachers 
and  the  natural  guardians  of  the  commands  of  Christ.  It  was,  therefore, 
their  business,  and  not  that  of  laymen  or  other  unauthorized  persons,  to 
declare  which  commandments  are  divine  and  which  are  not,  and  how  far 
the  obligation  of  such  divine  commandments  extends.  To  the  Apostles 
was  promised  the  Holy  Ghost,  to  abide  personally  with  them  and  their 
successors  for  ever.  (St.  John  xiv.  16.)  Therefore,  I  cannot  do  better  than 
accept  what  is  held  by  the  Catholic  Church  on  the  subject." 


2fo.  5,— predestination. 

I  begin  by  premising  that  God  on  account  of  His  goodness,  mercy  and 
holiness,  desires  the  salvation  of  all  men.  St.  Paul  says  :  That  God  "  will 
have  all  men  to  be  saved,  and  to  come  to  the  knowledge  of  the  truth.  For 
there  is  one  God,  and  one  Mediator  of  God  and  men,  the  man  Christ 
Jesus,  who  gave  Himself  a  redemption  for  all,  a  testimony  in  due  times." 
(1  Tim.  ii.  4.)  And  in  a  passage  which  follows  close  upon  the  mention  of 
predestination  to  life  the  same  Apostle  says  :  "He  that  spared  not  even 
His  own  Son,  but  delivered  Him  up  for  us  all."  (Romans  viii.  32.)  St. 
Peter  declares  that  God  is  "  Not  willing  that  any  should  perish,  but  that 
all  should  return  to  penance."  (2  St.  Peter  iii.  9.)  Our  Lord  Jesus  Christ 
touchingly  represents  Himself  as  knocking  at  the  door  of  our  hearts, 
most  desirous  to  get  admittance  :  "  Behold,  I  stand  at  the  gate,  and  knock. 
If  any  man  shall  hear  my  voice,  and  open  to  me  the  door,  I  will  come  in 
to  him  and  will  sup  with  him  and  he  with  me."  (Apocalypse  [Revelation] 
iii.  20.) 

If  any  one  is  lost,  notwithstanding  the  means  of  salvation  that  God 
affords  to  every  one,  such  a  one  cannot  justly  blame  God,  but  only  him- 
self and  his  sins.  Sin  is  the  only  cause  of  exclusion  from  heaven.  No 
one  is  a  reprobate  but  by  his  own  fault.  Hence  our  Saviour  justly  re- 
proached the  Jews  for  refusing  to  be  saved,  with  those  touching  words, 
"Jerusalem,  Jerusalem,  thou  that  killest  the  prophets,  and  stonest  them 
that  are  sent  unto  thee,  how  often  would  I  have  gathered  together  thy 


PREDESTINA  TION.  2  73 

children  as  the  hen  doth  gather  her  chickens  under  her  wings,  and  thou 
wouldst  not!"  (St.  Matt,  xxiii.  37.) 

Grace  is  a  gift  of  God  entirely  gratuitous  in  itself,  and  so  excellent 
that  no  creature,  independent  of  Christ,  is  able  to  merit  it  by  his  own 
works ;  but  our  divine  Saviour  has  merited  it  for  us  by  the  shedding  of 
His  precious  blood  ;  and  on  account  of  Christ's  infinite  merits,  divine 
mercy  gives  to  every  man  a  measure  of  grace,  at  least  sufficient  for  his 
salvation.  (See  1  St.  Timothy  ii.  4.)  Even  the  greatest  sinner  is  moved 
from  time  to  time  by  grace  to  return  to  God,  and  God  gives  him  sufficient 
grace  to  correspond. 

It  is  nevertheless  true  that  God  distributes  this  precious  gift  in  an  un- 
equal manner,  giving  more  to  some  and  less  to  others,  according  to  the 
inscrutable  designs  of  His  mercy  and  of  His  wisdom  ;  but  to  no  one  does 
He  give  less  grace  than  is  sufficient  for  salvation. 

The  goodness  of  God  goes  before  and  meets  the  soul,  and  gives  to 
every  soul  gratuitously  a  first  grace  (an  actual,  not  justifying  grace),  by 
the  aid  of  which  the  soul  can  perform  good  works  (not,  however,  deserv- 
ing heaven),  and  obtain  further  grace.  The  holy  patriarchs,  Job  and 
Abraham,  the  Syrophcenician  woman,  Nicodemus,  and  the  centurion,  are 
examples.  Most  frequently  one  of  the  first  graces  is  the  grace  to  pray  in 
order  to  obtain  more  abundant  help.  This  first  grace  may  be  compared 
to  a  sum  of  money  given  to  a  poor  person,  which,  if  turned  to  a  good 
.  account,  may  make  his  fortune,  but,  if  abused  or  not  accepted,  will  be  of 

I  no  benefit  to  him.  Every  one  can,  by  prayer,  obtain  more  grace  from 
God,  prepare  himself  to  obtain  the  free  gift  of  justification,  and,  by  coop- 
erating or  working  with  it,  arrive  at  everlasting  life. 
Almighty  God,  because  he  is  Eternal  and  All-knowing,  knows  before- 
hand the  cooperation  of  the  good  with  His  grace,  their  good  works,  per- 
severance, and  final  salvation.  As  the  salvation  of  the  good  is  owing  to 
God's  grace,  given  to  them  in  the  measure  that  He  foreknew  they  would 
make  use  of,  and  not  resist,  though  they  could  have  resisted  it,  it  follows 
that  those  that  are  saved  must  be  considered  to  have  been  predestined, 
because  their  salvation  was  not  only  foreseen  but  effected  by  God,  through 
His  grace,  which  sanctified  them  and  helped  them  in  the  good  use  of  their 
free  will  left  in  them  unconstrained. 

Thus  there  is  predestination  of  the  good  who  are  saved  ;  but  it  cannot 
be  said,  strictly  speaking,  that  there  is  predestination  of  the  wicked  who 
are  lost ;  because,  although  God  knows  beforehand  their  resistance  to  His 
grace,  their  obstinacy  in  sin,  and  their  final  condemnation,  yet  it  cannot 
be  said  that  because  He  knows  beforehand  He  therefore  wills  beforehand, 
and  by  willing  causes  the  works  of  the  wicked  ;  nay,  His  having  poured 
upon  them  His  grace  to  enable  them  to  do  good  proves  the  very  contrary. 


2 74  PART  III.— NO.  s- 

If  God  by  His  grace,  which  He  refuses  to  none,  stirs  and  enables  us 
avoid  sin,  He  cannot  be  said  to  lead  us  into  sin  should  we  resist  His  grace. 

The  second  Council  of  Orange  (near  Avignon,  in  France),  a.  d.  529, 
pronounced  thus  :  "  that  any  persons  are  by  the  divine  power  predestined 
to  evil,  we  not  only  do  not  believe,  but  if  there  be  any  persons  minded  to 
believe  so  great  an  evil,  with  utter  detestation  thereof  we  say  anathema 
to  them."  (Canon  25.)  St.  Fulgentius  says:  "Never  could  God  have 
predestined  man  to  that  which  He  had  Himself  intended  to  forbid  by 
His  precept,  and  to  blot  out  by  His  mercy,  and  to  punish  by  His  justice." 

Catholics  do  not  believe  that  any  soul  is  predestined  by  God  to  be 
lost,  or  that  God  causes  any  man  to  fall  into  sin  and  thus  be  lost.  This 
the  Catholic  Church  condemns  as  an  impious  and  monstrous  doc- 
trine.* She  teaches  that  as'God  foresees  everything,  so  it  must  ever  have 
been  known  to  Him  that  many  of  the  children  of  Adam  would  not  attain 
everlasting  life  in  heaven,  notwithstanding  the  plenteous  redemption 
through  the  blood  of  Jesus  Christ,  because  His  precious  blood  has  not 
been,  through  their  own  fault,  applied  to  them  to  free  them  from  the  stain 
of  original  sin ;  or  that,  though  freed  from  original  sin  and  justified,  they 
would  of  their  own  free  will  resist  His  grace,  which  is  given  in  a  sufficient 
measure  to  all,  would  plunge  into  sin,  forfeit  justification,  die  without  re- 
penting, and  consequently  be  justly  condemned. 

Now,  this  foreknowledge  cannot  properly  be  called  predestination  in 
the  strict  sense ;  and  in  fact  the  word  "  predestination  "  is  never  applied 
in  Holy  Scripture  to  those  who  are  lost.  It  may  properly  be  called  "pre- 
science," "foreseeing,"  "prevision,"  or  "judicial  reprobation,"  which  ex- 
pressions do  not  imply  that  God  has  an  active  part  in  their  having  deserved 
that  doom.  The  doctrine  of  predestination  to  life  and  prevision  to  ever- 
lasting misery,  as  taught  in  the  Catholic  Church,  is  reconcilable  with  God's 
goodness,  justice,  holiness,  and  wisdom  ;  with  the  just  man:s  merits  and 
the  wicked  man's  demerits ;  it  is  reconcilable  with  God's  commands  and 
threats ;  with  His  rewarding  the  good  and  punishing  the  wicked,  and 
agrees  with  that  saying  of  St.  James  (i.  13),  that  God  "  tempteth  no  man." 

If  any  should  ask  why  God,  who  can  predestinate  some  to  eternal 
life,  cannot  predestinate  others  to  everlasting  condemnation,  the  answer 
is  plain.  Salvation  is  an  act  of  mercy,  and  can  be  granted  even  to  one 
who  has  no  merit ;  condemnation  is  an  act  of  justice  and  a  punishment, 
and  can  only  be  inflicted  on  a  guilty  person ;  and  therefore  God  can  pre- 
destinate only  in  the  former  case  and  not  in  the  other,  because  God  can- 
not be  unjust. 

To  this  purpose  St.  Augustine  of  Hippo  eloquently  says,  referring  to 
punishment  and  reward  :  "God  returns  evil  for  evil  because  He  is  just ; 

*  See  Council  of  Trent,  Session  vi. ,  Canon  6. 


PREDESTINA  TION. 


2  75 


,  good  for  evil  because  He  is  good  ;  good  for  good  because  He  is  good  and 
just;  only  He  does  not  render  evil  for  good  because  He  is  not  unjust." 
(On  Grace  and  Free  Will,  chap.  23.) 

On  the  other  hand,  the  foreknowledge  of  God  about  the  perdition  of 
some  men  has  not  the  least  influence  over  their  actions  ;  and  no  one  will 
be  lost  in  consequence  of  God's  necessary  foreknowledge,  but  only  be- 
cause that  one  has  himself  deserved  such  condemnation. 
!r ■-.  That  no  one  is   condemned  without  some  great  fault  of  his  own  is 
[ clear  from  these  declarations  in  Holy  Scripture  :  that  God  "will  render  to 
'every  man  according  to  his  works."     (Romans  ii.  6.)     "  Depart  from  me, 
all  ye  workers  of  iniquity."     (St.  Luke  xiii.  27.)     "  Depart  from  me,  you 
cursed,  into  everlasting  fire,  which  was  prepared  for  the   devil  and  his 
angels.     For  I  was  hungry,  and  you  gave  me  not  to  eat,  I  was  thirsty, 
and  you  gave  me  not  to  drink."     (St.  Matt.  xxv.  42.)*     "The  wicked 
shall  be  turned  into  hell,  and  all  the  nations  that  forget  God."     (Psalm  ix. 
17.)     All  which,  and  other  similar  passages,  show  that  those  who  are  lost 
are  lost  on  account  of  their  being  guilty  of  grievous  sin. 

It  may  be  objected  that  some  texts  represent  God  as  the  author  of  sin  ; 
that  He  "loved  Jacob  "and  "hated  Esau"  (Malachias  i.  2;  Romans  ix. 
i3)t ;  that  He  darkened  the  minds  of  some  so  that  they  might  not  see ; 
hardened  the  hearts  of  others  that  they  might  not  be  moved  to  repent- 
ance ;  that  there  is  no  evil  of  which  He  is  not  the  cause — and  such-like 
[pressions. 
The  answer  to  this  difficulty  is,  that  when  there  is  a  truth  plainly 
ited  in  the  Holy  Scripture,  which  truth  other  texts  seem  to  contradict,  the 
liversally  admitted  rule  of  interpretation  demands  that  these  passages 
lould  be  explained  in  a  sense  consistent  with  that  plain  doctrine,  as  there 
innot  be  any  contradiction  in  the  Word  of  God.  Therefore  all  the  ex- 
ressions  just  quoted,  and  similar  ones,  must  be  understood  to  mean  that 
rod  darkens  the  mind,  hardens  the  heart,  and  offers  temptation,  not  di- 
jctly  but  indirectly,  that  is,  by  permitting  or  not  stopping  these  evils  as 
He  might,  but  which  He  is  not  in  His  justice  bound  to  do. 

Most  ungrounded  and  unwise  it  would  be  to  say  that,  since  only 
those  who  are  predestined  to  life  will  be  saved,  therefore  it  is  of  no  use 
to  pray,  or  to  try  to  do  good,  as,  if  predestined  to  life,  no  matter  what 
amount  of  evil  we  commit,  we  should  be  saved. 

Nor  is  it  true  to  say  that  he  who  is  not  predestined  to  life,  whatever 
he  may  do,  will  be  lost,  and  that  the  predestined  one,  whatever  he  may 
do,  will  be  saved ;  for  none  will  be  lost  but  the  wicked,  and  none  will  be 
saved  but  the  good  :  and  the  more  good  works  the  just  man  by  God's 
grace  shall  do  on  earth,  the  fairer  shall  be  his  blissful  mansion  in  heaven, 

*See  Job  xxxiv.  9-1 1.  t  See  Note  in  Douay  version. 


276  PART  III.— NO.  6. 


"  for  star  differeth  from  star  in  glory"  (i  Corinth,  xv.  41)  ;  and  the  more 
works  of  darkness  the  wicked  man  shall  do  in  this  world,  the  greater  shall 
be  his  punishment  hereafter.     There  is  being  "beaten  with  many  strips 
and  "beaten  with  few  stripes."     (St.  Luke  xii.  47,  48.) 

The  doctrine  of  predestination,  understood  in  the  Catholic  sen^ 
from  discouraging  prayer,   diligence,   faithfulness,   hope   and   all  good 
works,  is  an  incentive  to  the  same,  because  God  has  so  predestined  men 
that  they  should  attain  their  salvation  through  those  very  means  by 
which  we  strive  to  imitate  our  Saviour  Jesus  Christ,  and  become,  a 
Paul  says,  "conformable"  to  his  image.     (Romans  viii.  29.)  * 

As  long  as  we  live,  though  the  testimony  of  the  Holy  Spirit  f  and  of  a 
good  conscience  can  give  us  a  holy  confidence,  and  even  a  great  confi- 
dence, yet  unless  (as  declared  by  the  Council  of  Trent,  Session  vi.  chap. 
9)  a  person  has  received  from  God  a  special  revelation,  as  was  given  to 
Daniel  the  prophet,  our  salvation  cannot  be  certainly  known  to  us  with 
certainty  of  faith,  and  therefore  no  one  should  presume  upon  his  security 
or  be  cast  down  by  despair.  We  must  love  God  and  rely  on  His  justice 
and  mercy,  and  follow  the  advice  of  St.  Paul,  "with  fear  and  trembling 
work  out  your  salvation  "  (Philippians  ii.  12),  who  also  writes  :  "  I  chastise 
my  body  and  bring  it  into  subjection  :  lest  perhaps  when  I  have  preached 
to  others,  I  myself  should  become  a  castaway"  (1  Corinth,  ix.  27)  ;  and 
remember  the  admonition  of  St.  Peter:  "Wherefore,  brethren,  labor  the 
more,  that  by  good  works  you  may  make  sure  your  calling  and  election." 
(2  St.  Peter  i.  10.) 

3io.  6.— Gratification  by  "JTaitl)  ^lone "  Consibereb. 

1.  As  in  revolutions  the  leaders  try  to  gain  the  people  over  by  the 
bait  of  promised  independence,  so  at  the  time  of  the  so-called  Reforma- 
tion, which  was  a  revolution  against  Church  authority  and  order  in 
religion,  it  seems  that  it  was  the  aim  of  the  reformers  to  decoy  the  people 
under  the  pretext  of  making  them  independent  of  the  priests,  in  whose 
hands  our  Saviour  has  placed  the  administering  of  the  seven  sacraments 
of  pardon  and  of  grace. 

**•  They  began,  therefore,  by  discarding  five  of  these  sacraments,  includ- 
ing the  sacrament  of  orders,  in  which  priests  are  ordained,  and  the  sacra- 
ment of  penance,  in  which  the  forgiveness  of  sins  is  granted  to  the  penitent 
by  virtue  of  those  words  of  Christ :  "  Whose  sins  you  shall  forgive,  they 
are  forgiven  them ;  and  whose  sins  you  shall  retain,  they  are  retained." 
(St.  John  xx.  23.) 

They  then  reduced,  as  it  appears,  to  a  mere  matter  of  form  the  two 

*  See  footnote  in  Douay  Bible  on  this  passage.         fSee  footnote  in  Douay  Bible  on  Romans  viii.  16. 


JUSTIFICA  TION  B  Y  FAITH  ALONE.  277 

■sacraments  they  professed  to  retain,  namely,  holy  baptism  and  the  holy 
Eucharist.  To  make  up  for  this  rejection,  and  enable  each  individual 
to  prescribe  for  himself,  and  procure  by  himself  the  pardon  of  sins  and 
divine  grace,  independently  of  the  priests  and  of  the  sacraments,  they 
nvented  an  exclusive  means,  never  known  in  the  Church  of  God,  and 
still  rejected  by  all  the  eastern  churches  and  by  the  Roman  Catholics 
throughout  the  world,  by  which  the  followers  of  Luther  ventured  to  de- 
clare that  each  individual  can  secure  pardon  and  justification  for  himself 
ndependently  of  priests  and  sacraments.  They  have  framed  a  new 
dogma,  not  to  be  found  in  any  of  the  creeds,  or  in  the  canons  of  any  gen- 
eral council ;  I  mean,  the  new  dogma  of  justification  by  faith  alone,  or  by 
faith  only. 

2.  This  new  doctrine  has  gone  through  many  changes  in  course  of 
;ime.  It  exists  even  now  under  many  shades  of  variety  in  its  details. 
Still,  it  may  be  asserted,  that  the  vast  majority  of  Protestants  think  that 
:he  only  means  appointed  by  our  Saviour  for  our  being  pardoned,  justi- 
ied,  and  adopted  by  God — that  is,  for  our  passing  from  a  state  of  con- 
demnation to  a  state  of  acceptance  with  God,  with  the  consequent 
alessings  of  grace  and  state  of  salvation,  or,  as  Catholics  would  say,  from 
:  ,|i  state  of  sin  to  a  state  of  grace — is  faith  alone. 

HBy  adding  the  word  "alone,"  Protestants  profess  to  exclude  all  exte- 
.  dor,  ceremonial,  pious,  or  charitable  works,  works  of  obedience  or  of  pen- 
ance, and  good  moral  acts  whatever,  as  means  of  apprehending  justifica- 
tion, or  as  conditions  to  obtain  it.  Protestants  by  that  word  "  alone  "  mean 
also  to  exclude  the  sacraments  of  baptism  and  penance  as  means  of 
(apprehending  or  possessing  themselves  of  justification,  which  they  main- 
tain is  only  apprehended  by  faith. 

By  the  word  "alone,"  Wesleyans  (who  as  a  body  seem,  next  to  the 
(Anglican  Establishment,  to  retain  more  of  Catholic  doctrine  than  other 
(dissenters)  and  some  others  do  not  actually  shut  out  hope,  repentance, 
belief  in  gospel  truths,  fear  of  God,  and  a  purpose  of  amendment  from 
accompanying  faith.  They  teach  that  although  it  is  not  the  part  of  these 
moral  acts  to  secure  justification,  yet  the  faith  which  alone  takes  hold 
upon  Christ  has  necessarily  these  results.  Most  other  Protestants,  on  the 
contrary,  by  the  word  "  alone  "  seem  to  exclude  (with  the  exception  of 
belief  in  the  plan  of  redemption  and  repentance)  belief  in  all  other  re- 
vealed truths  and  all  other  interior  good  moral  acts  whatsoever — love  of 
God  and  neighbor,  resolution  to  avoid  sin,  fear  of  God,  obedience,  readi- 
ness to  do  works  of  penance  and  the  desire  to  receive  the  sacraments  of 
baptism  and  penance  ;  either  because  they  hold  it  impossible  to  make  these 
works  properly,  or  because  they  consider  them  sinful  in  the-mselves,  or  at 
least  unnecessary  and  useless  for  justification. 


278  PART  III.— NO.  6. 


I 


Indeed,  some  of  them  go  so  far  as  to  consider  these  interior  good  acts, 
as  well  as  other  exterior  good  deeds,  rather  hindrances  than  disposition 
to  justification. 

To  do  these  acts  with  the  view  of  being  justified  is,  they  say,  like 
ing  a  penny  to  the  Queen  to  obtain  from  her  a  royal  gift.  Come  as 
are,  they  add ;  you  cannot  be  too  bad  for  Jesus.  Through  faith  alone  in 
His  promise,  they  assert,  you  can  and  should  accept  Christ's  merits,  seize 
Christ's  redemption  and  His  justice,  appropriate  Christ  to  yourself,  be- 
lieve that  Jesus  is  with  you,  is  yours,  that  He  pardons  your  sins,  and  all 
this  without  any  preparation  and  without  any  doing  on  your  part ;  in 
fact,  that  however  deficient  you  may  be  in  all  other  dispositions  which 
Catholics  require,  and  however  loaded  with  sins,  if  you  only  trust  in  Jesus 
that  He  will  forgive  your  sins  and  save  you,  you  are,  by  that  trust  alone, 
forgiven,  personally  redeemed,  justified,  and  placed  in  a  state  of  salvation. 

3.  Nothing  certainly  can  be  better  for  us  poor  sinners  than  to  be  con- 
verted, pardoned,  actually  redeemed,  saved  and  united  with  Christ. 
Catholics,  indeed,  can  not  aim  at  anything  more  needful  and  desirable 
than  this.  The  question,  however,  is  not  about  that.  The  question  is, 
Is  justification,  according  to  Scripture,  to  be  had  only  by  this  trusting  or 
faith  in  Christ  for  personal  salvation,  or  is  it  not  ? 

We  know  that  Christ  died  for  all,  and  yet  that  all  are  not  saved  ;  but 
only  such  are  saved  as  fulfil  certain  conditions  and  become  just ;  so  that 
the  promise  of  salvation  is  not  absolute  but  conditional.  Hence  St.  Paul 
says:  "He  became  to  all  that  obey  Him  the  cause  of  eternal  salvation."4 

Now  these  conditions,  these  dispositions  demanded  by  Christ  before 
making  us  share  His  merits,  His  grace,  and  the  fruit  of  His  redemption, 
before  pardoning  and  justifying  us,  are  they  many,  or  is  there  only  one  ? 
And  if  only  one,  is  it  the  reliance  or  faith  in  Christ  for  personal  salvation 
taught  by  Protestants,  or  is  it  another  kind  of  faith,  or  some  other  means? 

Some  Protestants  are  apt  to  say  :  "  If  I  have  Jesus  Christ  with  me  I 
can  not  wish  for  more  : "  yes,  if  by  this  kind  of  faith  you  can  really  have 
Him  ;  but  if  this  kind  of  faith  is  not  the  right  means,  and  if  faith  is  not 
the  sole,  exclusive  means  appointed  by  Him  for  that  purpose,  you  may 
imagine  that  you  possess  Christ,  whilst  in  reality  you  do  not. 

To  people  who  are  brought  up  in  the  belief  of  justification  by  faith 
alone,  and  who  are  constantly  told  that  the  word  "  faith  "  in  Holy  Scrip- 
ture mostly  means  simple  acceptance  or  reliance  on  Christ  for  personal 
salvation,  this  theory  of  justification  by  faith  alone  must  naturally  appear 
very  scriptural  indeed  ;  for  they  imagine  it  to  be  confirmed  every  time 
that  mention  is  made  in  Scripture  of  being  saved  by  faith.  But  on  exam- 
ining, with  unprejudiced  mind,  all  the  texts  generally  brought  forward  in 

*  See  Hebrews  v.  9  ;  also  St.  Matthew  xxv.  46. 


JUSTIFICA  TION  BY  FAITH  ALONE. 


279 


proof  of  that  doctrine,  it  is  found  that  not  one  of  them  tells  clearly  in 
favor  of  it. 

The  word  "  faith,"  in  Scripture,  sometimes  means  confidence  in  God's 
omnipotence  and  goodness  ;  that  He  can  and  is  willing  to  cure  or  benefit 
us  by  some  miraculous  interposition.  Mostly  it  refers  to  revealed  truths, 
and  signifies  belief  in  them  as  such.  No  one  has  a  right  to  give  to  the 
word  "  faith"  a  new  meaning,  and  take  it,  for  instance,  to  signify  reliance 
on  Jesus  for  being  personally  saved  through  this  very  reliance  alone,  un- 
less Jesus  Christ  or  the  Apostles  had,  in  some  instance,  clearly  attributed 
such  a  meaning  to  the  word  "  faith,"  and  taught  the  doctrine  of  trust  in 
Christ  for  personal  salvation  as  the  only  requisite  for  justification.  No 
one  should  attach  a  particular  meaning  to  the  word  "  faith,"  without  hav- 
ing a  good  warrant  in  Scripture  or  in  divine  tradition. 

4.  Now  in  many  passages  of  Holy  Scripture  in  which  "  saving  faith  " 
is  plainly  spoken  of,  by  "  faith  "  is  not  meant  a  trust  in  Christ  for  personal 
salvation,  but  evidently  a  firm  belief  that  Jesus  is  the  Messias,  the  Christ, 
the  Son  of  God  ;  that  what  is  related  of  Him  in  the  Gospel  is  true,  and 
that  what  He  taught  is  true.  This  faith,  however,  does  not  exclude,  but 
leads  to,  trusting  in  Christ,  and  to  all  other  virtues. 

The  following  are  instances.  In  St.  John  we  read  :  "  These  are  written 
that  you  may  believe  that  Jesus  is  the  Christ,  the  Son  of  God  ;  and  that 
)elieving  you  may  have  life  in  His  name."  (xx.  31.)  It  is  evident  that 
le  saving  belief  here  mentioned  is  not  a  trust  in  Christ  for  personal  sal- 
tation, but  the  believing  what  is  asserted  of  Christ  in  the  gospel.  In  St. 
lark  we  read  :  "  And  after  that  John  was  delivered  up  Jesus  came  into 
ralilee,  preaching  the  gospel  of  the  kingdom  of  God,  and  saying,  The 
time  is  accomplished,  and  the  kingdom  of  God  is  at  hand ;  repent  and 
>elieve  the  gospel."  (i.  14,  15.)  It  is  clear  that  here  our  Saviour  for  sal- 
tation requires  repentance  and  belief  in  all  the  gospel  truths,  of  course, 
in  order  to  carry  them  into  practice. 

Thus,  likewise,  the  whole  eleventh  chapter  of  St.  PauJ's  Epistle  to  the 
lebrews  (which,  as  is  admitted  on  every  side,  treats  of  saving  faith), 
evidently  shows  that  the  object  of  this  saving  faith  is  not  to  make  a  per- 
son confident  of  actually  obtaining  mercy  through  trusting  in  Christ,  but 
is  to  make  him  certain  of  the  existence  of  truths  not  to  be  discovered 
)y  simple  reason,  but  revealed,  by  God. 

The  saving  faith  of  the  chamberlain  of  Queen  Candace,  required  by 
)t.  Philip,  was  not  directly  a  confidence  in  Christ  for  mercy,  but  a  belief 
in  His  divinity.  (Acts  viii.  37.)  The  faith  of  the  man  sick  of  the  palsy, 
that  gained  for  him  the  pardon  of  his  sins,  was  not  a  reliance  on  Christ 
for  the  forgiveness  of  his  sins,  but  a  belief  in  the  divine  omnipotence  and 
goodness  of  Christ,  that  He  could  and  would  heal  his  body.  (St.  Luke  v. 


2S0  PART  III.— NO.  6. 

20.)     When  Jesus  Christ  said  to  Martha  :  "  Every  one  that  liveth  and 
lieveth  in  me  shall   not  die  for  ever.      Believest  thou  this?"     Martha 
answered,  "Yea,  Lord,  I  have  believed  that  thou  art  Christ,  the  Son  of 
the  living  God,  who  art  come  into  this  world."  (St.  John  xi.  26,  27.)  This 
was  not  a  trust  in  Christ  for  pardon,  but  a  belief  that  Jesus  was  th< 
of  God,  the  Messias. 

Again,  Jesus  Christ  declared  that  saving  faith  was  to  know  and  U- 
lieve  that  His  Father  was  the  only  true  God,  and  that  He  Himself  was 
His  divine  Son,  sent  by  Him  to  redeem  the  world.  "  Now  this  is  eternal 
life ;  that  they  may  know  thee,  the  only  true  God,  and  Jesus  Christ 
whom  thou  hast  sent."     (St.  John  xvii.  3.) 

St.  Paul,  explaining  the  nature  of  justifying  faith,  says  :  "  For  if  thou 
confess  with  thy  mouth  the  Lord  Jesus,  and  believe  in  thy  heart  that 
God  hath  raised  Him  up  from  the  dead,  thou  shalt  be  saved."  (Romans 
x.  9.)*  It  is  clear  that  to  believe  in  Jesus  Christ,  and  consequently  to 
believe  what  He  teaches  and  what  He  promises,  is  not  the  same  as  a 
mere  confidence  in  Christ  for  pardon.  When  our  Saviour  said  :  "  Go  ye, 
therefore,  and  teach  all  nations,  .  .  .  teaching  them  to  observe  all 
things  whatsoever  I  have  commanded  you  ;  "  "  He  that  believeth  and  is 
baptized  shall  be  saved  ;  but  he  that  believeth  not  shall  be  condemned " 
(St.  Matt,  xxviii.  19,  20,  and  St.  Mark  xvi.  16),  our 'Lord  evidently  spoke 
of  saving  faith,  and  this  faith  was  simply  to  believe  the  revealed  truths 
taught  by  Christ  and  preached  by  the  Apostles,  with  the  intention  of 
practising  them  as  a  necessary  condition  of  justification. 

These  texts,  which  all  refer  to  saving  faith,  prove  to  evidence  that  not 
trust  in  Christ  for  personal  salvation,  but  the  faith  of  the  creed,  the  faith 
in  revealed  truths,  the  faith  of  the  gospel,  as  St.  Paul  calls  it  (Philippians 
i.  27),  is  the  faith  availing  for  justification,  though  this  saving  faith,  as 
we  have  said,  does  not  exclude  trusting  in  Christ,  but  leads  to  it. 

St.  Paul  confirms  all  this  plainly  in  his  Second  Epistle  to  the  Thessa- 
lonians,  where  he  says  that  the  love  of  the  truth  is  necessary  for  salva- 
tion (chap.  ii.  10) — that  not  to  believe  the  truth  is  to  wish  not  to  be  jus- 
tified, but  to  be  judged  (verse  11) — that  we  are  chosen  to  salvation 
and  sanctification  through  belief  of  the  truth  (verses  12,  13).  That  by 
faith  of  the  truth  St.  Paul  meant  believing  everything  revealed  by  God, 
and  taught  by  the  true  messengers  of  God,  he  makes  sufficiently  clear  in 
verses  14,  15,  where  he  tells  them  to  stand  fast  and  hold  everything  they 
had  been  taught  by  him. 

5.  Now  surely  it  must  be  admitted,  that  whenever  in  other  parts  of 
Holy  Scripture  saving  faith  is  spoken  of  without  any  clear  indication  of 
its  meaning  (the  word  "  faith  "  being  left  unexplained  by  the  context), 

*  See  also  Philippians  iii.  9,  10. 


THE  TRIUMPH  OF  CHRI5T. 


■  : 


JUSTIFICA  TION  B Y  FAITH  ALOXE.  28 1 

such  a  meaning  should  be  attached  to  this  word  "  faith  "  as  is  clearly  set 
forth  in  other  texts  ;  according  to  the  universally  accepted  rule  of  inter- 
pretation, that  we  must  interpret  the  obscure  or  less  clear  texts  of  Scrip- 
ture by  those  that  are  more  clear.  To  interpret  passages  of  Scripture 
which  are  not  clear  as  though  clear,  and  some  even  in  contradiction  to 
other  clear  texts,  is  against  reason,  and  violates  the  first  rule  of  interpre- 
tation. 

In  no  text  of  Holy  Scripture  in  which  "  saving  faith  "  is  clearly  men- 
tioned, are  we  compelled  by  the  context  to  take  the  word  "  faith  "  to 
mean,  primarily,  trust,  and  not  belief  in  gospel  truths  as  the  first  and 
direct  meaning.  Therefore,  to  take  certain  texts  of  Scripture  in  which 
faith,  or  belief,  or  approaching  to  Christ  is  mentioned,  and  take  them  to 
mean  reliance  in  Christ  for  pardon  as  the  primary  meaning,  and  that  re- 
liance as  the  sole  means  of  justification,  is  a  mere  assumption,  and  con- 
trary to  the  rule  of  interpretation  just  mentioned. 

6.  To  trust  in  God  for  mercy  and  pardon  has  certainly  its  place 
along  with  the  other  dispositions  in  the  plan  of  justification.  But  no- 
where in  Holy  Scripture  is  justification  clearly  attributed  to  that  trust  as 
the  sole  apprehending  instrument  of  justification. 

Thus  we  see  that  if  the  penitent  publican  trusted  in  the  mercy  of 
God,  it  was  not  at  the  same  time  without  some  love  of  God,  fear,  repent- 
ance, prayer,  confession  of  his  guilt,  and  humility,  shown  by  his  standing 
at  the  far  end  of  the  temple,  striking  his  breast,  and  calling  himself  a 
sinner  ;  and  there  is  no  allusion  made  to  his  having  been  forgiven  only 
in  view  of  his  trust  as  the  sole  apprehending  instrument  of  justification, 
but  rather  having  regard  to  all  the  aforesaid  dispositions,  trust  included, 
and  especially  his  humility,  which  our  Saviour  contrasted  with  the  pride 
of  the  Pharisee,  who  boldly  felt  assured  that  he  was  justified.  And  of 
this  penitent  publican  our  Saviour  declared  :  "  I  say  to  you  this  man 
went  down  into  his  house  justified  rather  than  the  other."  (St.  Luke 
xviii.  14.)  Thus  St.  Peter,  speaking  to  Simon  the  sorcerer,  though  he 
raised  somewhat  his  hope  for  pardon,  yet  said  to  him :  "  Do  penance 
therefore  from  this  thy  wickedness  :  and  pray  to  God  if  perhaps  this 
thought  of  thy  heart  may  be  forgiven  thee."     (Acts  viii.  22.) 

Thus  it  is  also  clearly  said  that  "  we  are  saved  by  hope  "  (Romans 
viii.  24);  but  it  is  not  said  that  this  hope  or  trust  is  the  only  apprehend- 
ing instrument  of  justification  ;  and  faith  or  belief  in  gospel  truths  is  not 
excluded,  but  implied  in  it,  as  Protestants  also  teach  ;  and  this  faith  in 
gospel  truths  demands  in  its  turn,  and  leads  to  all  the  other  dispositions 
which  the  revealed  Word  of  God  requires,  not  for  apprehending  justifica- 
tion, but  for  being  rendered  fit  to  receive  it.  If  you  pretend  that  by 
trusting  in  Christ  you  apprehend  Christ  and  become  justified,  then  it  is 


282  PART  III.— NO.  6. 

through  your  efforts  and  through  your  work  you  get  justification  ;  th 
the  getting  of  justification  depends  on  you,  not  as  merely  disposi 
yourself,  as  Catholics  teach,  but  as  on  an  active  agent ;  then  would  jus 
fication  not  be  gratis,  but  partly  a  fruit  of  your  work. 

This  novel  apprehending,  besides  being  unscriptural,  is  also  uncalle 
for.  God  bestows  His  justification  on  us  when  he  finds  us  disposed 
receive  it.  No  apprehending  instrument  is  required.  We  simply  recei 
His  justifying  grace  when  it  is  given  to  us,  just  as  we  receive  any  oth 
grace.  Trusting*  is  not  in  itself  apprehending  ;  it  is  quietly  expecting 
and  waiting  the  gift  of  God  to  be  given  by  Him  when  He  shall  be 
pleased  to  bestow  it  on  us,  even  without  our  perceiving  it.  Thus  a  man 
on  the  point  of  drowning,  without  grappling  at  anything,  is  caught  and 
rescued  by  another,  moved  to  compassion  by  his  miserable  condition,  by 
his  cries,  by  his  humble  prayer,  and  by  the  confidence  he  places  in  him 
who  comes  to  his  rescue. 

Luther  admitted  that  justification  and  salvation  by  faith  alone  was  a 
new  doctrine,  for  in  his  comments  on  i  Corinthians  v.,.  he  was  vain 
enough  to  speak  of  himself  as  one  "  to  whom  the  mystery  of  genuine 
faith,  hidden  from  former  ages  in  God,  had  been  revealed."  But  having 
determined  to  introduce  his  newly  invented  doctrine  of  justification  by  a 
mere  reliance  in  Christ  for  pardon,  which  he  called  faith,  and  despairing 
to  find  another  text  that  could  serve  his  purpose  better  than  the  text  of 
St.  Paul,  Romans  iii.  28,  "For  we  account  a  man  to  be  justified  by  faith 
without  the  works  of  the  law,"  he  thought  of  making  this  text  the  great 
bulwark  of  his  new  doctrine  ;  and  being  at  the  same  time  fully  convinced 
that  even  this  text  was  insufficient  to  establish  his  new  principle,  he  be- 
took himself  to  the  mad  expedient  of  corrupting  this  passage,  adding  the 
word  "  alone  "  ("  allein"  which  word  still  remains  in  the  Protestant  Ger- 
man version  of  the  Bible)  to  the  word  "  faith,"  in  order  to  make  it  ap- 
pear that  saving  faith  was  not  only  in  contrast  to  the  works  of  the  Old 
Law,  called  by  St.  Paul  the  law  of  works,  but  also  to  the  deeds  of  the 
New  Law,  called  by  the  same  holy  Apostle  the  law  of  faith  ;  that  thus  it 
might  help  him  to  start  a  new  method  of  justification  by  faith  alone. 

People  remonstrated  with  him  on  every  side  on  this  account ;  even 
his  fellow-reformer  Zuinglius  accused  him  in  these  sharp  words : 
"  Luther,  thou  corruptest  the  Word  of  God.  Thou  art  seen  to  be  a  man- 
ifest and  common  corrupter  and  perverter  of  Holy  Scripture  ; "  but  it 
was  of  no  avail.  Despairing  to  find  one  text  in  the  whole  Scripture  to 
prop  efficiently  his  device,  and  seeing  the  necessity  of  introducing  this 
word  "  alone  "  in  order  to  give  this  passage  the  appearance  of  favoring 
his  novel  principle  of  justification  by  faith  alone,  he  declared  unblush- 
ingly  that  this  word  should  remain  in  spite  of  everything  and  of  every 


JUSTIFICA  TION  B  Y  FAITH  ALONE.  283 

body ;  and  this  on  no  other  but  his  own  authority,  and  for  no  other  rea- 
son than  his  own  will. 

The  new  doctrine  started  by  Luther  was  adopted  by  the  State  Church 
of  England,  and  embodied  in  the  eleventh  of  the  Thirty-nine  Articles  of 
Religion  of  1562,  still  in  force,  in  these  words  :  "Wherefore  that  we  are 
justified  by  faith  only  is  a  most  wholesome  doctrine,  and  very  full  of 
comfort." 

During  fifteen  centuries,  both  in  the  Western  and  Eastern  churches, 
the  saving  faith  mentioned  in  Holy  Scripture  was  always  understood  to 
signify  belief  in  God  and  God's  revelation,  as  such  belief  naturally  leads 
to  the  adoption  of  all  prescribed  dispositions  and  means  for  being  justi- 
fied ;  and  the  kind  of  apprehending  saving  faith  which  means  confidence 
to  get  pardon,  without  the  sacraments,  by  the  sole  means  of  that  confi- 
dence, as  taught  in  these  later  times  by  Protestants,  was  then  unknown. 

Luther  invented,  as  we  have  said,  this  doctrine,  and  was  the  first  to 
affix  such  meaning  to  the  word  "  faith."  His  new  interpretation  of  the 
word  was  adopted  in  course  of  time  by  a  vast  number  of  Lutherans, 
Calvinists,  and  other  Protestants  ;  and  from  that  period  only  there  existed 
men  who  saw  in  the  word  "faith,"  occuring  so  frequently  in  Holy  Script- 
ure, that  which  had  never  been  seen  by  the  fathers,  by  the  doctors,  by 
he  saints,  and  by  the  whole  Church  of  God. 

To  show  the  unfairness  of  taking  the  word  "  faith  "  occurring  in  Holy 
Scriptures  in  this  new  Protestant  sense  of  trust  in  Christ  for  pardon,  to 
he  exclusion  of  any  other  disposition  or  means,  and  not  in  the  Catholic 
sense  of  belief  in  revealed  truths,  which  belief  virtually  implies  the  use  of 
all  dispositions,  trust  included,  and  of  all  proper  means,  allow  me  to  use 
he  following  illustration. 

Suppose  that  a  man  afflicted  with  a  grave  disease  sends  for  a  physician 
)f  repute.  The  physician  comes  and  prescribes,  and,  to  inspire  the 
)atient  with  more  confidence,  tells  him,  "  Only  believe  in  me  and  you 
will  be  cured."  Can  we  suppose  that  the  poor  sufferer,  on  the  departure 
)f  the  physician,  would  say  :  "  I  shall  take  no  medicine,  for  the  physician 
aid,  '  only  believe  and  you  will  be  cured  ? '  " 

Such  way  of  reasoning  and  acting  seems  impossible  to  occur  with  re- 
ard  to  the  cure  of  the  body,  but  respecting  the  cure  of  the  soul  it  is  an 
jnhappy  matter  of  fact  that  thousands  of  persons  fall  into  this  sad  mis- 
ake. 

7.  We  seem  to  hear  Jesus,  our  Heavenly  Physician,  say :  "  I  died  for 
ill,  and  thereby  prepared  in  my  blood  a  remedy  for  all.  If  you  would 
lave  the  merits  of  my  passion  and  death  applied  to  you,  and  free  your 
souls  from  sin,  you  must  come  to  me,  you  must  believe  that  I  am  what  I 
epresent  myself  to  be,  and  you  must  believe  all  that  I  teach.     (St.  Mark 


284  PART  III.— NO,  6. 


1 


xvi.  15,  16.)  Moreover,  assisted  by  my  grace,  you  must  fear  and  serve 
me.  (St.  Luke  i.  50;  Proverbs  i.  7  ;  xiv.  27;  xix.  23  ;  Psalm  Ixxxiv.  10 
[or  Prot.  version  lxxxv.  9]  ;  Psalm  cii.  [or  ciii.]  11-13.)  You  must  hop, 
and  trust  in  my  goodness,  omnipotence,  and  mercy.  (1  St.  John  iii. 
Romans  viii.  24;  Psalms  xxxii.  [or  xxxiii.]  18.)  You  must  love  me, 
(Galatians  v.  6 ;  1  St.  John  iv.  19  ;  St.  Luke  x.  27.)  You  must  love  your 
neighbor  (1  St.  John  iii.  14  ;  iv.  7-16  ;  1  St.  Peter  iv.  8  ;  St.  James  ii.  25  ; 
Daniel  iv.  24)  ;  and  forgive  your  enemies.  (St.  Matt.  vi.  14,  15  ;  St.  Mark 
xi.  25,  26  ;  1  St.  John  iii.  15.)  You  must  humble  yourselves,  and  be  sorry 
for  the  sins  you  have  committed,  hate  the  evil  you  have  done,  and  repent. 
(Psalm  1.  [or  li.]  19  ;  Psalm  cxlvi.  [or  cxlvii.]  3  ;  St.  James  iv.  6  ;  1  St. 
Peter  v.  5  ;  Isaias  lvii.  15;  St.  Luke  i.  51,  52.)  You  must  turn  tome, 
amend  your  lives,  have  a  good  intention  of  avoiding  sin  for  the  future,  of 
keeping  my  commandments,  and  of  doing  works  of  penance.  (Zacharias 
i.  3,  4 ;  St.  Luke  x.  13;  xiii.  5  ;  Ezekiel  xviii.  21,  30,  31  ;  St.  Matt.  iii.  7,  8; 
Acts  ii.  38.)  If,  assisted  by  my  grace,  you  come  to  me  with  these  dispo- 
sitions, then  I  am  ready  to  apply  to  you  the  atonement  of  my  passion 
and  death,  not  as  though  this  mercy  were  due  to  any  merit  of  yours,  but 
freely,  without  any  price,  to  grant  you  forgiveness  of  your  sins,  to  unite 
you  to  myself  by  justifying  grace,  and  place  you  in  a  state  of  salvation 
through  the  sacrament  of  baptism  (Acts  ii.  38  ;  St.  John  iii.  5  ;  Titus  iii. 
5  ;  Ephesians  v.  26),  or  through  the  sacrament  of  penance.  (St.  John 
xx.  23.)     In  one  Vvord,  I  say  to  you,  Believe :  and  you  are  saved." 

The  natural  import  of  these  last  words  would  be,  "  Believe  that  I  am 
what  I  declare  myself  to  be,  and  believe  what  I  teach.  Do  also  what  I 
have  told  you  to  do,  and  then  you  shall  have  the  merits  of  my  passion 
and  death  applied  to  you,  and  you  shall  be  justified." 

It  would  be  unwarrantable  to  detach  the  last  words,  "  Believe  and  you 
are  saved,"  to  disconnect  them  from  what  preceded,  and  then  cry  out: 
"  The  Lord  declares  that  faith  alone  is  necessary,  faith  afone  is  sufficient 
for  our  justification  ;  we  have  only  to  trust  in  Christ  for  pardon,  and  we 
are  justified." 

The  Catholic  Church,  therefore,  teaches  the  necessity  of  faith  or  belief 
in  revelation,  of  hope  or  trust,  fear  and  love  of  God,  humility,  repentance, 
purpose  to  observe  the  commandments  and  to  apply  for  the  sacraments  to 
obtain  justification.  Her  teaching  accords  with  Holy  Scripture,  whilst 
the  Protestant  theory  of  justification  by  faith  alone  is  not  according  to 
Scripture  rightly  interpreted,  but  is  opposed  to  it. 

8.  Even  by  the  light  of  reason  and  common  sense,  one  can  see  that  it 
is  right  on  the  part  of  God  that  He  should  require  these  dispositions  in  a 
sinner  before  granting  him  the  free  gift  of  justification.  What  more  rea- 
sonable than  that  our  Saviour  should  say  :  "  If  you  wish  that  I  should 


JUSTIFICA  TION  BY  FAITH  ALONE.  285 

grant  you  pardon  of  your  sins  and  apply  to  you  the  merits  of  my  passion 
and  death,  and  justify  you  freely,  do  not  contradict  me  and  disbelieve 
what  I  have  revealed,  but  believe  me  and  have  faith ;  do  not  despise  me, 
but  fear  and  revere  me  ;  do  not  despair,  and  do  not  distrust  me  as  if  I 
were  unmerciful,  but  trust  and  hope  in  me  ;  do  not  reject  me,  but  love  me ; 
be  not  unconcerned  about  having  offended  me,  or  about  offending  me 
again,  but  detest  your  sins,  be  sorry  for  them,  and  be  determined,  with 
the  help  of  my  grace,  to  avoid  all  sin  in  future,  and  to  keep  my  command- 
ments :  for  if  you  be  wanting  in  these  dispositions,  you  set  yourself  in 
opposition  to  me,  you  offend  me  and  reject  me,  and  so  long  as  you  are  in 
this  deplorable  state  of  opposition  to  me,  you  are  unfit  to  receive  my 
mercy,  my  pardon  and  my  grace." 

9.  The  common  pretext  put  forward  by  many  Protestants  for  looking 
upon  reliance  on  Christ  for  pardon  as  the  only  thing  required  for  justifi- 
cation, and  for  rejecting  all  other,  seems  to  be,  that  they  regard  this  kind 
of  faith  as  simple  acceptance  of  a  gift  freely  offered,  and  do  not  consider 
it  a  work,  whilst  the  other  dispositions,  they  think,  not  being  simple  ac- 
ceptance but  something  else,  are  works,  and,  if  such,  they  cannot  be 
admitted  as  requirements  for  justification,  for  St.  Paul,  they  say,  expressly 
declares  that  we  are  not  justified  by  works. 

This,  however,  should  not  create  a  difficulty,  for  St.  Paul,  as  we  have 
already  pointed  out,  when  he  said  that  we  are  justified  by  faith  without 
the  works  of  the  law,  clearly  meant  that  Christian  justification  was  totally 
different  from  the  kind  of  justification  which  the  Jewish  converts  imagined 
it  to  be.  They  thought  it  was  nothing  else  but  the  result  of  their  own 
exterior  good  works,  independent  of  grace  ;  whilst  Christian  justification, 
or  justification  by  faith,  is  a  free  gift  of  God  ;  he  therefore  insisted  that  the 
Jewish  rites  and  ceremonies,  now  done  away  with,  never  could  of  them- 
selves effect  justification :  and  that  though  the  moral  precepts  are  still  in 
force,  and  therefore  good  and  necessary  to  be  kept,  yet  that  justification 
was  not  a  natural  fruit  of,  nor  due  to,  the  keeping  of  them  as  a  strict  debt ; 
but  justification  was  granted  as  a  free  gift,  undeserved  as  a  claim  or  merit 
by  good  works  done  without  grace,  or  even  by  works  done  with  the  help 
of  divine  grace.*  But  St.  Paul  never  meant  to  discountenance  gospel 
works,  that  is,  internal  or  external  moral  acts  or  good  works,  done  by 
God's  grace  before  being  justified,  and  done,  not  as  deserving  justifica- 
tion, but  as  a  preparation  to  it,  for  if  he  had  meant  to  assert  such  a 
thing,  he  would  have  set  faith  against  faith,  grace  against  grace,  God 
against  God,  just  as  if  God  were  discountenancing  what  He  himself  had 
inspired  and  helped  them  to  do.    St.  Paul  could  never  have  meant  that. 

*  The  Council  of  Trent  declares:  "  None  of  those  things  which  precede  justification,  whether  faith  or 
good  works,  can  merit  this  grace  "  (of  justification).     (Session  vi.  chapter  9.) 


a 8 6  PART  III.— NO.  6. 

Protestants  admit  that  these  works  are  good  and  necessary  to  be  done 
after  being  justified  as  fruits  and  signs  of  justification.  How  can  it  b£ 
wrong  or  useless  to  do  them  before  ?  How  can  they  be  supposed  to  have 
been  discountenanced  by  St.  Paul,  merely  because  he  said  that  justifica- 
tion is  not  the  natural  result  of  ceremonial,  or  even  of  good  moral  works? 
Although  justification  is  not  the  result  of  good  works,  yet  good  works 
are  congenial  to,  and  in  harmony  with,  justification,  and  an  indisposition 
to  good  moral  works  is  an  indisposition  to  justification ;  and,  therefore,  a 
willingness  to  do  those  moral  works  is  a  good  disposition  to  justification. 
St,  Paul  cannot  be  supposed  by  the  expression  just  quoted  to  have  dis* 
countenanced  good  works  before  being  justified  in  view  of  being  justi- 
fied, so  long  as  we  regard  them  as  dispositions  or  preparations  to  justi- 
fication, and  not  as  producing  justification,  since  justification  is  purely  a. 
gracious,  free  gift  of  God. 

To  be  convinced  that  St.  Paul,  in  that  passage  and  in  other  similar 
passages,  did  not  mean  to  depreciate  good  moral  works,  done  with  the 
help  of  divine  grace,  as  dispositions  for  justification,  but  only  meant  to 
set  aside  certain  kinds  of  works — as  the  Jewish  rites  and  ceremonies,  or 
works  merely  done  in  the  order  of  nature  without  faith  and  grace — let  us 
observe  that,  if  we  had  to  understand  St.  Paul  in  these  passages  to  exclude 
all  sorts  of  good  moral  works,  faith  itself  would  have  to  be  excluded,  as 
faith  is  evidently  the  work  of  the  mind  and  of  the  will,  as  much  as  fear* 
love  and  repentance.  Even  that  kind  of  faith  which  resolves  itself  into  a 
mere  confidence  for  personal  salvation  is  also  an  act  of  the  mind  and  of 
the  will,  and,  therefore,  a  work ;  and  presupposes  two  acts,  of  the  mind 
and  of  the  will,  namely,  belief  in  revelation,  and  consent  of  the  will  and 
affection  to  this  plan  for  obtaining  justification. 

In  fact,  faith  is  clearly  called  "  work  "  in  the  gospel  itself,  in  which 
we  find  these  words :  "  What  shall  we  do  that  we  may  work  the  works 
of  God  ?  Jesus  answered  and  said  to  them,  This  is  the  work  of  God,  that 
you  believe  in  Him  whom  He  hath  sent."  (St.  John  vi.  28,  29.)*  Now  faith, 
though  a  work,  is  not  excluded,  buj;  required  by  St.  Paul,  because  a  work 
of  faith,  and  not  a  work  of  the  law  ;  for  the  same  reason  the  fear  of  God, 
hope,  charity,  repentance,  humility,  willingness  to  obey,  and  other  dispo- 
sitions, though  acts  of  the  mind  and  of  the  will,  are  works,  and  not  ex- 
cluded by  St.  Paul.f  Even  supposing  that  these  inward  acts  of  virtue 
have  been  carried  out  into  outward  acts,  yet  because  they  are  works  of 
faith,  done  through,  and  as  fruits  of,  faith  and  grace,  and  are  not  works 

*  Also  St.  Paul  calls  faith  a  work:  "  Being  mindful  of  the  work  of  your  faith."  (i  Thess.  i.  3;  2  Thess. 
i.  n.) 

f  The  necessity  of  doing  good  moral  work,  observing  the  commandments,  and  avoiding  sin  in  order  to 
persevere  in  justification  and  obtain  salvation,  is  made  manifest  from  Matt.  xix.  17;  1  John  ii.  4;  and  from 
the  Epistle  to  the  Romans  xi.  6-13.     Look  also  at  the  references  to  the  same. 


JUSTIFICA  TION  B  Y  FAITH  ALONE.  287 

of  the  Jewish  law,  nor  mere  efforts  of  natural  strength,  they  should  not 
be  regarded  as  excluded  by  St.  Paul  as  dispositions  to  justification. 

In  that  and  other  instances  St.  Paul  makes  mention  only  of  faith,  be- 
cause faith  (that  is,  belief  in  revealed  truths)  is  the  root  and  foundation 
of  all  other  supernatural  virtues,  and  because  a  true  lively  faith  cannot 
remain  inactive,  but  makes  a  man  ready  to  carry  at  once  into  practice  all 
that  faith  requires  to  the  intent  for  which  faith  is  given;  therefore,  it  was 
not  necessary  that  St.  Paul  should  mention  the  works  of  faith.  It  was 
enough  to  mention  faith,  since  faith  (that  is,  belief  in  revealed  truths) 
leads  to  all  other  dispositions  which  faith  requires  to  effect  its  purpose, 
being  itself,  so  to  speak,  a  spring  of  work.  And  this  is  still  more  appar- 
ent if  we  consider  the  people  whom  he  was  addressing.  They  certainly 
would  not  even  have  dreamed  of  an  inactive  principle  of  religion,  or  of 
an  idle  faith,  and  therefore  it  was  quite  enough  for  his  purpose  to  discard 
the  works  of  the  Old  Law  and  mention  only  faith.  To  do  so  answered 
better  the  object  he  had  most  at  heart  in  his  epistle,  of  winning  them. 
He  took  care  not  to  excite  their  susceptibility  or  opposition  by  putting 
flatly  before  them  a  new  law,  superseding  the  old,  but  insinuated  it  in  an 
inoffensive  manner  by  the  word  "  faith,"  meaning  belief  in  the  new  lawr 
of  grace.  As  the  word  "  law  "  in  common  speech  among  the  Jews  meant 
the  whole  system  of  the  ancient  dispensation,  so  the  word  "  faith  "  was 
introduced  as  a  contradistinction  to  mean  the  whole  system  of  the  new 
Christian  dispensation. 

10.  That  St.  Paul  in  these  passages,  by  the  expression   "without  the 
forks  of  the  law,"  did  not  exclude  other  dispositions  except  faith,  but 
implied  them  in  the  word  "faith,"  is  made  still  more  clear  by  other  pas- 
sages of  his,  in  which  he  also  attributes  justification  to  hope,  charity,  fear 
)f  God,  penance,  willingness  to  keep  the  law,  and  holy  baptism. 

Thus,    with   regard   to   hope,    he   says :  "  We   are    saved    by   hope." 
Romans  viii.  24.) 

As  to  charity,  he  says :  "  If  I  should  have  all  faith  [therefore,  also, 
what  Protestants  call  saving  faith],  so  that  I  could  remove  mountains, 
and  have  not  charity,  I  am  nothing."  (1  Cor.  xiii.  2.)  Again,  the  faith 
that  availeth  is  a  "faith  that  worketh  by  charity."     (Gal.  v.  6.) 

As  to  penance,  he  says  :  "  For  the  sorrow  that  is  according  to  God 
worketh  penance  steadfast  unto  salvation."     (2  Corinth,  vii.  10.) 

As  to  willingness  to  keep  the  commandments,  St.  Paul  says :  "  The 
doers  of  the  law  [of  faith]  shall  be  justified."  (Romans  ii.  13.)  Again  : 
"  Know  you  not  that  to  whom  you  yield  yourselves  servants  to  obey,  his 
servants  you  are  whom  you  obey,  whether  it  be  of  sin,  unto  death,  or  of 
obedience,  unto  justice  ?"     (Rom.  vi.  16.) 

.  As  to  the  sacrament  of  baptism,  St.  Paul  says  clearly  that  by  it  we 


! 


288  PART  III.— NO.  6. 

partake  of  Christ's  death  and  redemption,  and  are  justified   from 
•  I  le  saved  us,  by  the  laver  of  regeneration,  and  renovation  of  the  I  [ol 
Ghost."     (Titus  iii.  5.)     "  Know  ye  not  that  all  we,  who  are  baptized  i 
Christ  Jesus,  are  baptized  in  His  death  ?     For  we  are  buried  togeth 
with  Him  by  baptism  unto  death."     (Rom.  vi.  3,  4.) 

Now,  unless  we  were  to  accuse  St.  Paul  of  contradicting  himself,  we 
must  conclude  from  these  passages  that  by  the  expression  "  without  the 
works  of  law  "  he  did  not  exclude  the  works  of  faith ;  on  the  contrary, 
we  are  compelled  to  admit  that  in  the  word  "  faith  "  he  includes  them. 
And  as  it  would  be  unreasonable  to  pick  out  one  of  these  passages,  and 
say,  for  example  :  "We  are  clearly  told  by  St.  Paul  that  we  are  'saved 
by  penance,'  therefore  neither  faith,  nor  hope,  nor  humility,  nor  prayer, 
nor  anything  else  is  necessary  for  salvation,  but  penance  alone  is  required 
and  is  sufficient — or,  at  least,  penance  is  the  only  thing  that  apprehends 
justification — so  equally  unreasonable  would  it  be  to  look  upon  faith  in 
the  sense  of  trust  as  the  only  disposition  or  condition  necessary,  or 
the  only  means  to  attain"  justification.  By  this  Catholic  interpretation, 
not  only  is  St.  Paul  made  to  agree  with  himself  but  also  with  other  parts 
of  Holy  Scripture,  as,  for  instance,  with  those  already  quoted. 

11.  The  necessity  of  these  various  dispositions  to  fit  us  for  the  reception 
of  the  free  gift  of  justification  is  in  such  harmony  with  Scripture,  reason, 
and  common  sense,  that  although  Protestant  ministers  preach  very 
warmly  and  frequently  upon  this  cherished  theory  of  justification  by  faith 
alone,  yet  in  practice,  as  can  be  seen  in  their  tracts,  books,  sermons,  and 
hymns,  they  not  infrequently,  by  way  of  preparation  for  the  reception  of 
justification  by  faith,  excite  people  to  repentance,  to  the  love  of  God  and 
of  our  neighbor,  to  a  fear  of  wrath  to  come,  to  confidence  in  the  mercy 
of  God  and  to  prayer.* 

They  even  pray  with  them  on  their  knees,  and  often  repeat  with  them 
those  words  of  the  penitent  publican,  "  O  God,  be  merciful  to  me  a 
sinner."  In  fact,  practically,  they  excite  the  people  to  all  those  disposi- 
tions which  Catholics  teach  should  always  accompany  faith,  confession 
itself  not  excluded.  Thus,  during  the  revival  meetings  of  Messrs.  Moody 
and  Sankey  from  America  in  London  in  the  year  1875,  any  person,  who, 
being  moved  by  Mr.  Moody's  earnest  appeals  to  seek  conversion,  had  re- 
sorted to  the  inquiry  room,  was  handed  over  to  a  Protestant  minister  or 
other  person,  to  whom  the  distressed  one  opened  his  or  her  conscience, 

*  Thus,  for  instance,  in  the  Justified  Believer  by  Mr.  W.  Mackenzie,  M.  A.,  the  person  to  be  justified  is 
encouraged  to  prepare  himself  for  it  by  feeling  alarmed  and  terrified,  by  believing  the  gospel  record,  by  in- 
tense anguish  and  sorrow,  by  conflict  of  spirit,  and  by  feeling  the  trouble,  the  wounds,  and  the  burden  of  the 
soul,  by  readiness  to  obey,  by  feeling  unworthy,  sorrowful,  and  ashamed  like  Ezra,  by  making  a  strict  ex- 
amination of  conscience  (p.  65),  by  weeping  like  St.  Peter  and  Mary  Magdalen.  The  same  thoughts  occur  in 
the  Pilgrim's  Progress,  and  other  Protestant  works  on  justification. 


J USTIFICA  TION  B  Y  FAITH  ALONE.  289 

making  acts  of  contrition,  and  expressing  determination  to  lead  a  good 
life  ;  in  fact,  the  penitent  may  be  said  to  have  made  to  the  other  a  candid 
confession. 

This  evidently  shows  that  a  great  many  Protestants,  whatever  be  their 
teaching  in  theory,  encourage  in  practice  those  other  good  dispositions 
which  Catholics  believe  to  be  requisite  in  order  that  justification  may  take 
place,  feeling  that  to  do  so  is  consistent  with  Holy  Scripture,  with  reason 
and  good  sense,  with  the  honor  due  to  Jesus  Christ,  and  with  His  free  gift 
of  justification. 

Wesleyan  ministers,  in  fact,  professedly  teach  that  faith  is  not  saving 
faith  unless  it  includes  repentance,  fear  of  God,  belief  in  gospel  truths, 
and  obedience.  If  the  requirement  of  these  four  acts,  or  moral  works, 
does  not  prevent  the  Wesleyans  and  other  Protestants  from  considering  a 
believer  to  be  justified  "  gratis  by  God's  free  grace,  through  the  redemp- 
tion that  is  in  Christ  Jesus,"  the  same  should  be  said  of  Catholics,  though, 
besides  the  four- moral  acts  mentioned,  admitted  to  be  needful  by  Protes- 
tants, they  require  a  few  more,  namely,  consent  to  the  suggestions  of  pre- 
ventive grace,  incipient  love  of  God  and  desire  to  receive  the  sacraments. 
Catholics  can  thus  truly  speak  of  having  "  their  hearts  purified  by  faith  " 
(Acts  xv.  9),  because  actuated  by  a  lively  faith  in  gospel  truths,  as  it  em. 
)races,  or  rather  holds  forth  not  only  some,  but  all  the  requirements  for 
ustification. 

Another  proof  that  very  many  Protestants  in  their  hearts  look  upon 
he  Catholic  system  of  justification  as  scriptural  and  reasonable  is,  that 
vhen  they  undertake  to  oppose  it,  they  do  not  give  as  their  reason  of 
)pposition  that  Catholics  require  belief  in  God's  revelation,  fear  of  God, 
epentance,  humility,  a  willingness  to  do  penance,  and  to  keep  the  com- 
mandments (which  indeed  is  all  that  the  Catholic  Church  teaches  to  be 
leedful  for  receiving  pardon  and  justification  in  the  sacrament  of  pen- 
mce)  ;  but  the  reason  they  assign  is,  that  Catholics,  as  they  imagine,  exact 
long  series  of  penitential  or  other  works,  in  order  to  be  justified. 
The  fact,  however,  is,  that  no  Catholic  theologian  teaches  that  these 
>enitential  works  should  necessarily  be  done  before  justification  in  order 
o  be  justified.     Nor  does  the  Council  of  Trent  teach  that.     The  only  con- 
ditions for  justification  which  that  general  council  requires  (Session  vi., 
chapter  6),  are  faith  in  God  and  in  our  Saviour  Jesus  Christ,  consent  to 
he  suggestions  of  preventive  grace  inciting  us  to  conversion,  dread  of  the 
effects  of  divine  justice,  excited  by  motives  derived  from  the  teaching  of 
aith,  united  at  the  same  time  with  hope.     In  this  hope,  love's  dawn,  or 
he  initial  love  of  God,  may  already  be  traced,  called  forth  by  the  con- 
sideration of  divine  mercy  and  Christ's  merits.     Finally,  sincere  hatred  of 
sin,  and  a  firm  resolution  of  amendment  of  life. 


290  PART  III.— NO.  6. 

A  sinner  may  receive  justification  in  the  sacrament  of  penance  without 
having  previously  performed  any  penitential  work.  To  be  willing  to  per- 
form them  afterward  suffices. 

The  necessity  of  performing  penitential  works  before  justification  is 
not  even  mentioned  by  the  Council  of  Trent.  Hence  the  constant  ordi- 
nary practice  of  the  Church  is  to  grant  absolution  to  the  true  penitent  in 
the  tribunal  of  penance,  before  he  has  performed  any  exterior  act  of  pen- 
ance. If  sometimes  it  is  done  otherwise  it  is  in  rare  and  exceptional  ca 
No  doubt  it  is  better  if  a  person  by  way  of  preparation  does  some  peni- 
tential actions,  *  but  this  is  not  absolutely  necessary. 

About  the  works  of  penance,  Catholic  theologians  say  that  a  man  who 
wishes  to  be  justified  must  be  willing  to  bring  forth  worthy  fruits  of  pen- 
ance, because  Christ  says  :  "  Except  you  do  penance  you  shall  all  like- 
wise perish."  (St.  Luke  xiii.  5.)  That  the  word  "  penance  "  includes  also 
exterior  works  of  penance,  appears  clearly  from  the  21st  verse  of  the 
eleventh  chapter  of  St.  Matthew,  and  Acts  of  the  Apostles  xxvi.  20.  Surely 
Protestants  cannot  find  fault  with  us  because  we  teach  that,  in  order  to  be 
justified,  at  least  a  willingness  should  be  required  of  the  sinner  to  observe 
this  commandment  as  well  as  all  other  commandments.  Are  they  pre- 
pared to  say  that  a  man  can  be  justified  whilst  determined  to  break  the 
commandments  ?  I  think  not  ;  for  this  would  amount  to  saying  that  a 
man  is  in  a  fit  disposition  to  make  peace  with  his  enemy  while  offering  him 
a  new  insult,  or  in  a  fit  condition  for  receiving  a  gift  while  striking  the 
giver,  or  that  the  giver  cannot  show  his  readiness  and  freedom  in  giving, 
unless  He  should  give  to  a  person  who  is  in  open  revolt  against  him. 

Our  Protestant  brethren,  therefore,  cannot  do  better  than  adopt  openly 
the  teaching  of  the  Catholic  Church,  so  clearly  set  forth  in  the  General 
Council  of  Trent,  which  requires  the  above-enumerated  dispositions  for 
the  reception  of  the  grace  of  justification  in  the  sacraments  of  baptism  or 
of  penance,  and  at  the  same  time  professes  to  believe,  and  solemnly 
teaches,  that  justification  is  not  merited  by  those  dispositions,  but  that  a 
man  is,  notwithstanding  those  dispositions,  justified  freely  and  gratis, 
purely  through  the  gracious  good  will  of  God.  Here  are  the  precise  words 
of  the  council :  "  Gratis  autem  justificari  ideo  dicamur,  quia  nihil  eorum 
qua  justificationem  prcecedunt,  sive  fides  sive  opera,  ipsam  justifications 
gratiam  promerentur ;  si  enim  gratia  est,  jam  non  ex  operibus,  alioquin  ut 
idem  Apostolus  inquit,  gratia  jam  non  est  gratia  "  ("  But  that  therefore  we 
are  said  to  be  justified  freely  [gratis],  because  none  of  those  things  which 
precede  justification,  either  faith  or  works,  deserve  that  same  grace  of 
justification  ;  for  if  it  be  grace  then  it  is  not  from  works  ;  otherwise,  as  the 
same  Apostle  says,  grace  is  no  more  grace").    (Session  vi.,  chap.  8.) 

*  See  Isaias  i.  16,  17,  18. 


JUSTIFICA  TION  B  Y  FAITH  ALONE.  29 1 

Take  an  illustration  of  it  from  the  widow  spoken  of  in  the  Fourth"  Book 
of  Kings,  chapter  iv.  (2d  Book  in  Protestant  version).  By  doing  what* 
she  was  told  by  the  prophet  Eliseus,  that  is,  by  borrowing  empty  vessels 
and  by  pouring  in  the  oil  she  was  not  the  cause  of  the  prodigious  multi- 
plication of  that  liquid,  nor  did  she,  by  so  doing,  deserve  it,  but  that  mi- 
raculous supply  of  oil  was  still  a  free  gift  of  the  prophet ;  and  yet  if  she 
had  not  done  what  she  was  told  she  would  have  got  no  oil.  Thus,  not- 
withstanding the  dispositions  demanded  by  the  Catholic  Church  for  ob- 
taining justification,  and  all  dispositions  and  preparations  on  the  part  of 
the  subject,  justification  is  a  still  a  free  gift  of  God. 

Where  there  is  a  living  human  body  there  is  a  soul :  so  likewise  where 
there  is  the  true  Church  of  Christ,  compared  by  St.  Paul  to  a  living  body, 
there  is  the  Holy  Spirit  which  animates  it.  As  the  Catholic  Church  is 
always  guided  in  her  teaching  by  the  Holy  Spirit  (Acts  xv.  28),  if  we  set 
ourselves  against  the  Church  we  set  ourselves  against  the  Word  of  God 
and  against  the  Holy  Spirit ;  but  if  we  allow  ourselves  to  be  guided  by 
the  Church,  we  cannot  go  wrong,  and  we  feel  sure  that  we  are  guided  by 
the  Holy  Spirit ;  "  tne  Spirit  Himself  giveth  testimony  to  our  spirit  that 
we  are  the  sons  of  God."  (Romans  viii.  16.)  "  For  whosoever  are  led 
by  the  Spirit  of  God,  they  are  the  sons  of  God."     (Romans  viii.  14.) 

Would  that  our  Protestant  friends  might  see  that  their  theory  of  jus- 
tification rests  upon  a  mistake,  by  attributing  to  the  word  "  faith,"  occur- 
ring in  Holy  Scripture,  the  sense  of  trust  as  the  primary  meaning,  under 
the  specious  reason  that  trust  supposes  faith  in  gospel  truths,  and  faith 
in  gospel  truths  leads  to  trust  in  Christ  for  pardon ;  not  perceiving  that 
the  same  thing  could  be  said  of  the  fear  and  love  of  God,  of  repentance 
and  of  obedience,  all  of  which,  in  germ,  are  implied  in  faith  in  gospel 
truths,  and  faith  in  gospel  truths  leads  to  them ;  and  that  therefore  trust 
is  no  more  apprehending  justification  than  is  faith  in  gospel  truths  itself 
and  the  other  above-mentioned  acts  of  virtue,  but  all  must  be  placed 
only  in  the  rank  of  dispositions  or  conditions  toward  being  justified. 

In  a  sermon  on  "Justification  by  faith,"  preached  in  18 12  in  Albion 
Street  Chapel,  Leeds,  by  Mr.  Jabez  Bunting,  and  published  at  the  request 
of  the  Methodist  Conference,  then  assembled  in  that  town,  the  preacher 
devotes  a  full  page  of  his  pamphlet  to  prove  that  justification  is  nothing 
else  in  itself  than  the  pardon  of  our  sins.*  But  regeneration,  and  there- 
fore justification  and  pardon  of  sins,  given  for  the  first  time,  are  clearly 

*  This  agrees  with  the  Catholic  teaching,  provided  this  pardon  is  not  separated  from  the  infusion  of 
charity  in  the  soul. 

St.  Bernard,  speaking  the  sentiment  of  the  Catholic  Church,  says  :  "Happy,  and  truly  happy,  he  whose 
sins  God  will  not  lay  to  his  charge.  To  be  justified  it  needs  but  to  have  His  favor  whom  we  have  offended. 
Not  to  sin  belongs  to  God  alone.  The  indulgence  of  God  is  man's  justice."  (See  work  on  the  Love  of  God, 
and  fragments  from  a  fragment,  by  St.  Bernard,  translated  by  Marianne  Caroline  Patmore,  and  Coventry 
Patmore,  page  87. 


292  PART  III.— NO.  7. 

attached  by  our  Lord  to  the  sacrament  of  baptism  (St.  John  iii.  5),  whicli 
is  emphatically  styled  by  St.  Paul  "the  laver  of  regeneration"  (St.  Titus 
iii.  5);  and  again  our  Lord  Jesus  Christ  has  plainly  and  peremptorily 
attached  the  pardoning  of  sins  at  other  times  to  the  sacramental  absolu- 
tion of  the  priest  (St.  John  xx.  21-23),  and  not  to  mere  trusting;  though 
hope  or  trust  in  God  is  in  itself  one  of  the  necessary  dispositions  never  to 
be  omitted  on  coming  to  the  sacrament  of  penance,  as  the  Catholic  Church 
teaches. 

Let  our  Protestant  friends  not  forget  that  there  is  such  a  thing  as  a 
perverted  trust,  called  presumption,  when  a  man  will  trust  and  at  the 
same  time  neglect  the  necessary  conditions  and  the  use  of  the  necessary 
means  appointed  by  God  to  obtain  salvation.  In  that  case  it  is  not 
trusting  in  Christ,  but  rather  against  Christ.  This  is  not  doing  a  thing 
pleasing  to  God,  but  rather  tempting  God.  It  is  not  to  hope  against  hu- 
man hope  as  Abraham  laudably  did,  but  rather  to  trust  against  godly 
trust. 

Prayer. — O  God,  give  light  to  see,  and  strength  to  embrace  the  truth, 
to  Thy  honor  and  glory,  and  for  the  salvation  of  our  soul,  through  Jesus 
Christ  our  Lord.     Amen. 

No.  7.— Cist  of  tljc  Cl)icf  JTatl)crs  of  %  Cljurct)  ani>  of  some  otl)cr 
notch  Ecclesiastical  iDritcrs. 

Fl.  signifies  flourished;  c.  (circa)  about ;  d.  died. 

The  fathers  of  the  Church  are  writers,  for  the  most  part  bishops,  who 
flourished  in  the  Church  within  the  first  twelve  centuries,  who  have  al- 
ways been  highly  esteemed  for  their  great  learning  in  matters  of  Chris- 
tian religion,  and  almost  all  of  them  for  their  exalted  holiness  of  life. 

They  are  considered  trustworthy  witnesses  of  what  was  generally 
taught  in  the  time  in  which  they  lived,  and  of  the  apostolic  Tradition. 

As  such,  they  have  been  venerated  by  all  antiquity  and  by  the  later 
ages  ;  and  their  teaching  about  faith  and  morals  has  always  been  con- 
sidered of  great  weight,  especially  when  they  all  agree  in  what  they  state. 

It  is,  therefore,  important  to  know  something  about  them,  especially 
in  what  part  of  Christendom  they  lived,  and  in  what  time  they  flourished. 
The  nearer  they  are  to  apostolic  times,  the  weightier  is  their  authority. 

The  following  list  will  be  useful  to  many  : 

Fathers  of  the  First  Century. 

St.  Barnabas,  martyr,  bishop  of  Cyprus,  a  disciple  of  St.  Paul,  who  died  about  a.  d.  76. 
Hermas,  flourished  about  the  year  90. 
St.  Clement,  Roman  pontiff,  d.  100. 


LIST  OF  FA  THFRS  OF  THE  CHURCH.  293 

Of  the  First  and  Second  Centuries. 

St.  Ignatius,  bishop  of  Antioch,  martyr,  d.  114. 
St.  Polycarp,  bishop  of  Smyrna,  martyr,  d.  155. 
St.  Papias,  bishop  of  Hierapolis,  fl.  about  120. 
St.  Quadratus,  bishop  of  Athens,  fl.  about  123. 

Of  the  Second  Century. 

St.  Justin  of  Sichem,  Palestine,  professor  of  philosophy,  martyr,  d.  163. 

Tatianus,  disciple  of  St.  Justin,  martyr,  d.  c.  170. 

St.  Hegesippus,  a  converted  Jew,  d.  about  180. 

St.  Apollinaris,  bishop  of  Hierapolis,  fl.  about  176. 

Melito,  bishop  of  Sardis,  fl.  about  176. 

Athenagoras,  Christian  philosopher,  fl.  about  176. 

St.  Theophanes  of  Antioch,  d.  about  186. 

St.  Dionysius,  bishop  of  Corinth,  fl.  between  161  and  192. 

Of  the  Second  and  Third  Centuries. 

St.  Irenseus,  bishop  of  Lyons,  terse,  energetic,  d.  202. 

Apollonius  of  Rome  (Senator),  fl.  180-210. 

Clement,  priest  of  Alexandria,  elevated  in  his  style,  fl.  d.  about  217. 

St.  Hippolytus,  bishop  and  martyr,  d.  235. 

Tertullian  of  Carthage,  concise,  energetic,  fl.  between  195  and  230. 

Of  the  Third  Century. 

Caius  of  Rome,  priest,  fl.  between  211  and  217. 

Minutius  Felix  of  Rome,  orator  and  governor,  consultor,  fl.  about  220. 

Julius  of  Africa,  fl.  about  221. 

Origen,  patriarch  of  Alexandria,  too  diffuse,  d.  253. 

St.  Cyprian,  bishop  of  Carthage,  martyr,  vigorous,  d.  258. 

St.  Dionysius,  bishop  of  Alexandria,  d.  265. 

St.  Gregory,  Thaumaturgus,  bishop  of  Csesarea,  d.  265-270. 

St.  Archelaus,  bishop  of  Cascari,_/f.  276-282. 

St.  Anatolius,  bishop  of  Laodicea,  fl.  between  270  and  283. 

Of  the  Third  and  Fourth  Centuries. 

St.  Victorinus,  bishop  of  Pictavium,  martyr,  d.  c.  302. 
St.  Methodius,  bishop  of  Patara,  martyr,  d.  c.  303. 
St.  Pamphilus  of  Csesarea,  apologist,  martyr,  d.  309. 
St.  Peter,  patriarch  of  Alexandria,  d.  311. 

Of  the  Fourth  Century. 

Arnobius  of  Africa,  rhetorician,,/?,  about  310. 
Lactantius  of  Fermo,  rhetorician,  d.  about  325. 
Eusebius,  bishop  of  Caesarea,  d.  340. 
St.  James,  bishop  of  Nisibi,  d.  between  338  and  350. 
Firminius,  martyr,  fl.  about  340. 

St.  Hilarius,  bishop  of  Poitiers,  styled  by  St.  Jerome  the  "  Rhone  of  Latin  Eloquence,"  d. 
367-368. 


294  PART  III.— NO.  7. 

St.  Eustachius,  bishop  of  Antioch,  d.  360-361. 
St.  Athanasius,  bishop  of  Alexandria,  d.  371-373. 
Luciferus  of  Cagliari  (Sardinia),  d.  371. 
St.  Basil,  bishop  of  Caesarea,  pure  and  elegant,  d.  373. 
Titus,  bishop  of  Bostra,  d.  about  378. 
St.  Ephrem  Cyrus,  deacon  of  Nisibi,  Mesopotamia,  d.  379. 
St.  Zeno,  bishop  of  Verona,  d.  about  380. 
St.  Damasus  from  Spain,  Roman  pontiff,  d.  384. 
St.  Cyril,  patriarch  of  Jerusalem,  d.  in  the  year  386. 
St.  Gregory  of  Nazianzum,  Asia   Minor,  archbishop  of  Constantinople,  sublime,  majestic 
d.  389. 

St.  Macarius,  Senior  (or  the  Elder),  d.  390-391. 

St.  Amphilochius,  bishop  of  Iconium,  d.  after  394. 

St.  Gregory,  bishop  of  Nyssa,  brilliant,  pleasing,  d.  after  394. 

St.  Philostratus  of  Brescia,  d.  between  387-397. 

St.  Pacianus,  bishop  of  Barcelona,  d.  392. 

Didymus  of  Alexandria,  d.  about  395. 

St.  Ambrose,  bishop  of  Milan,  concise,  pointed,  d.  397. 

St.  Optatus  of  Africa,  bishop  of  Milevi,  fl.  about  370. 

St.  Asterius,  bishop  of  Amasea  in  Pontus,  d.  400. 

Of  the  Fourth  and  Fifth  Centuries, 

St.  Jerome  of  Stridon  (Dalmatia),  priest,  fl.  370,  d.  420. 

St.  Epiphanius,  bishop  of  Salamina,  Cyprus,  d.  403. 

St.  John  Chrysostom  of  Antioch,  archbishop  of  Constantinople,  perspicuous,  splendid,  d.  407. 

St.  Gaudentius,  bishop  of  Brescia,  d.  about  410. 

St.  Prudentius from  Spain,  styled  "the glory  of  the  Christian  poets,"  fl.  about  405. 

Rufinus  of  Aquileia,  priest  and  monk,  d.  410. 

Sulpicius  Severus  of  Agen,  priest,^,  about  415. 

St.  Augustine,  bishop  of  Hippo,  universally  admired,./?.  386,  d.  430. 

St.  Paulinus,  bishop  of  Nola,  d.  about  431. 

Of  the  Fifth  Century. 

Sinesius,  bishop  of  Ptolemais,  d.  429. 
St.  Nilus  of  Mount  Sinai,  abbot,  d.  about  430. 
St.  Isidorus,  priest  of  Pelusium,  Africa,  fl.  400-434. 
Cassian  John,  priest  of  Marseilles,  fl.  between  4i6tand  433. 
St.  Cyril,  bishop  of  Alexandria,  fl.  between  412  and  444. 
St.  Proclus,  bishop  of  Constantinople,  d.  446. 
St.  Hilarius,  bishop  of  Aries,  d.  449. 
Marius  Mercator,  fl.  between  418  and  450. 
St.  Peter  Chrysologus,  bishop  of  Ravenna,  fl.  433-450. 
St.  Eucherius,  bishop  of  Lyons,  d.  about  450. 

Theodoret,  bishop  of  Cyrus  (Zuars),  province  of  Antioch,  perspicuous  and  pleasing,  fl.  423, 
d.  458. 

St.  Vincent  of  Lerins,  priest  of  Provence,  fl.  between  434  and  450. 

St.  Basil,  bishop  of  Seleucia,  d.  about  459. 

St.  Leo  the  Great,  Roman  pontiff,  eloquent,  d.  461. 

St.  Prosper  of  Aquitania  (Gascogne)  bishop,  fl.  428-463. 


LIST  OF  FA  THERS  OF  THE  CHURCH.  295 


St.  Maximus,  bishop  of  Turin,  d.  about  465. 
Salvian,  priest  of  Marseilles,  fl.  c.  430,  d.  c.  485. 
St.  Apollinaris,  of  Sydon,  priest,  d.  484-490. 
Faustus,  bishop  of  Riez,  Provence,  d.  after  490. 
Gennadius,  bishop  of  Marseilles,  fl.  c.  494. 
St.  Gelasius,  Roman  pontiff,  d.  496. 

Of  the  Fifth  and  Sixth  Centuries. 

Vigilius,  bishop  of  Tapsa,  fl.  about  485. 

St.  Ennodius,  bishop  of  Pavia,  d.  521. 

St.  Avitus,  bishop  of  Vienne  (France),  d.  523. 

Of  the  Sixth  Century. 

Boethius  Manlius,  of  Pavia,  philosopher,  martyr,  d.  524. 

St.  Fulgentius,  bishop  of  Ruspa  (Africa),  clear,  copious  and  sweet,  d.  533. 

St.  Caesarius,  bishop  of  Aries,  d.  542. 

Facundus,  bishop  of  Hermiana,  fl.  545. 

Cassiodorus  of  Squillace   (Calabria),  abbot,  d.  c.  562. 

St.  Gregory,  bishop  of  Tours,  clear  and  elegant,  d.  595. 

St.  John  Climacus,  monk  of  Palestine,  d.  598. 

Of  the  Sixth  and  Seventh  Centuries. 

Venantius  Fortunatus  of 'Italy,  archbishop  of  Poitiers,  fl.  c.  565. 

St.  Eulogius  of  Alexandria,^.  581. 

St.  Gregory  the  Great,  Roman  pontiff,  d.  604. 

Of  the  Seventh  Century. 

St.  Isidore,  archbishop  of  Seville  (Spain),  d.  637. 

St.  Maximus,  martyr,  abbot  of  Constantinople,  d.  662. 

St.  Ildephonsus,  archbishop  of  Toledo,  667. 

Of  the  Seventh  and  Eighth  Centuries. 

Venerable  Bede,  priest  and  monk,  native  of  Yarrow,  Northumberland,  England,  d.  between 
732  and  735. 

Of  the  Eighth  Century. 

St.  Boniface  of  England,  bishop  of  Maintz,  Germany,  and  martyr,  d.  755. 
St.  John  of  Damascus,  styled  "  the  Scholastic,"  priest  and  monk  of  the  Monastery  of  St. 
Saba,  few  hours  from  Jerusalem,  d.  about  730. 
St.  Paulinus,  bishop  of  Aquileia,  fl.  780. 

Of  the  Eighth  and  Ninth  Centuries. 
Alcuin  of  York,  disciple  of  St.  Bede,  d.  804. 

Of  the  Ninth  Century. 

Paschasius  Rathbertus,  monk  of  Soissons,  d.  865. 

Hincmar,  archbishop  of  Reims,  d.  882. 

Anastasius,  priest,  keeper  of  the  Vatican  Library  (Rome),  d.  886. 


296  PART  III.— NO.  8. 

Of  the  Tenth  Century. 

Atto,  bishop  of  Vercelli,  d.  945. 

Flodoardus  or  Frodoardus  of  Epernay,  d.  966. 

Ratherius,  bishop  of  Verona,  d.  974. 

St.  Dunstan,  archbishop  of  Canterbury,  d.  988. 

Of  the  Eleventh  Century. 

Burchard,  bishop  of  Worms,  fl.  1020. 

Lanfranc,  archbishop  of  Canterbury,  clear,  fl.  1076. 

Theophylact,  archbishop  of  Constantinople,  d.  about  107 1. 

St.  Peter  Damianus  of  Ravenna,  bishop  of  Ostia,  cardinal,  d.  1072. 

Of  the  Eleventh  and  Twelfth  Centuries. 

St.  Bruno,  Carthusian  abbot,  Cologne,  d.  1101. 

St.  Anselm  of  Aosta,  Piedmont,  archbishop  of  Canterbury,  d.  1109. 

Hugo  of  St.  Victor,  priest,  fl.  1120. 

Of  the   Twelfth  Century. 

Rupertus,  abbot  of  Deutch,  d.  1135. 
Peter  Lombard,  bishop  of  Paris,  fl.  1145. 
St.  Bernard,  abbot  of  Clairvaux  (Champagne),  d.  1153. 

Eminent  ecclesiastical  writers  after  this  date  are  known  chiefly  by  the  name  of  Scholastics;  as  were 
Alexander  of  Hales,  d.  1245. 
St.  Thomas  Aquinas,  Dominican,  d.  1272. 
St.  Bonaventure,  Franciscan,  d.  1274. 
John  Duns  Scotus,  Franciscan,  d.  1308. 
John  Gerson,  d.  1439. 


Vo.  8  —  £anont;c£r  ftmnbtxs  of  ©rbcrs  anb  Congregations  in 

tt)e  £l)nrd). 

™p^f             Names,  Orders  and  Congregations.  £le£        ^°"s'th  of              Names,  Orders  and  Congregations.               ** 

Jan.    15.  St.  Paul,  first  hermit,.     .     .  342      Mar.    21.  St.  Benedict,  abbot,  patriarch 

Jan.     16.  St.  Anthony,     patriarch     of  Monks  of  the  West,  Order 

Monks, 356                             of  Benedictines,     .     .     .      543 

Jan.     29.  St.  Francis  of  Sales,  doctor,  April     2.  St.  Francis  of  Paula,  Order 

Visitation  Nuns,     .     .     .     1622  of  Minims, 1507 

Jan.    31.  St.  Peter  Nolasco,  Order  of  April     8.  St.  Albert,  compiler  of  Car- 

Our     Blessed     Lady    of  melite  Rules,     .     .     .     .     12 14 

Mercy, 1258      April  28.  St.  Paul  of  the  Cross,  Pas- 

Feb.      7.  St.  Romuald,     The     Carnal-  sionists, 1775 

doli, 1027      May    19.  St.  Peter    Celestine,   founder 

Feb.     8.  St.  John  of    Matha,   Trinita-  of  Celestines,     ....     1296 

rians 12 13      May    26.  St.  Philip  Neri,  Oratorians,  .     1595 

Mar.   11.  St.  John  of  God,  Brothers  of  May    31.  St.  Angela  of  Brescia,  Ursu- 

Charity,  for  the  Sick,     .       1550  lines, 1540 


CHIEF  HERESIES. 


297 


Month  of 
Feast. 

June 

6. 

June 

9- 

June 

19. 

June 

25- 

July 

12. 

July 

18. 

July 

19. 

July 

20. 

July 

31- 

Aug. 

2. 

Aug. 

4. 

Aug. 
Aug. 

7- 
12. 

Names,  Orders  and  Congregations. 

St.  Norbert,  Premonstraten- 
sians, 

St.  Columb,  abbot,  founder  of 
Monasteries,      .... 

St.  Juliana  Falconieri,  the 
Mantellate  Servites,    . 

St.  William,  Monte  Vergine, 
near  Naples,      .... 

St.  John  Gualbert,  Valom- 
brosa, 

St.  Camillus  cle  Lellis,  for 
Visiting  the  Sick,    .    .     . 

St.  Vincent  de  Paul,  Lazar- 
ists,and  Sisters  of  Charity, 

St.  Jerome  Emilianus,  The 
Somasky, 

St.  Ignatius  of  Loyola,  found- 
er of  the  Society  of  Jesus, 

St.  Alphonsus  Liguori,  doc- 
tor, Redemptorists,     .     . 

St.  Dominic,  Order  of  Friars 
Preachers,      . .  .     .     .     . 

St.  Cajetan,  Theatines,    . 

St.  Clare  of  Assisi,  Poor 
Clares,     ...... 


Died. 

A.  D. 

Month  of 
Feast. 

Aug. 

21. 

"34 

597 
1340 

Aug. 
Aug. 

21. 
23- 

1 142 

1073 

Aug. 

27. 

1648 

1660 

Aug. 

28. 

1537 

Oct. 

4- 

*SS6 

Oct. 
Oct. 

6. 
15- 

1787 

Oct. 

21. 

1221 

1547 

Nov. 

4- 

1253 

Nov. 

20. 

Names,  Orders  and  Congregations.  ad 

St.  Jane  Frances  de  Chantal, 
foundress,  with  St.  Fran- 
cis de  Sales,  of  many  Con- 
vents of    the  Visitation,     1641 

St.  Bernard  Ptolemy,  Olive- 
tans,     I348 

St.  Philip  Benizi,  promoter  of 
the  Order  of  the  Servites 
of  Mary, 1285 

St.  Joseph  Calasanctius,  foun- 
der of  the  Order  of  the 
Pious  Schools,  called  also 
Piarists, 1648 

St.  Augustine,  bishop,  doctor, 

Augustinians,    ....       430 

St.  Francis  of   Assisi,  Order 

of  Friars  Minor,     .     .     .     1226 

St.  Bruno,Carthusian  Monks,     1101 

St.  Teresa,   reformer  of   the 

Barefooted  Carmelites,    .     1582 

St.  Ursula,  patroness  of  Ur- 

sulines, 650 

St.  Charles    Borromeo,    Ob- 

lates  of  St.  Charles,    .     .     1584 

St.  Felix  of  Valois,  Trinita- 
rians,    122 1 


Ko.  0  — €l)ief  4jere0tC0. 

1.  The  Arians,  founded  by  Arius,  an  ambitious  priest  of  Alexandria; 
who  denied  the  divinity  of  our  Lord,  and  said  that  He  was  not  born  of 
the  Father,  but  made  by  Him  ;  that  He  was  not  equal  to,  but  inferior  to, 
the  Father.  These  heretics  were  condemned  at  the  Council  of  Nice, 
a  town  in  Bithynia,  a.  d.  325,  under  Pope  St.  Sylvester  I.  The  Nicene 
creed  was  drawn  up  at  this  council. 

2.  The  Manicheans,  who  taught  that  our  Lord  did  not  take  to  Him- 
self a  real  body,  but  only  the  appearance  of  a  body,  something  similar  to 
what  the  angels  assumed  when  they  visited  holy  persons,  as  mentioned 
in  Scripture.  They  also  said  that  there  were  two  gods,  a  good  one  and 
a  bad  one.  These  heresies  commenced  about  a.  d.  280,  and  were  finally 
condemned  in  the  Fourth  Lateran  Council  by  Pope  Innocent  III.,  a.  d. 
1215. 

3.  The  Macedonians,  founded  by  Macedonius,  who  had  usurped  the 
see  of  Constantinople.  He  denied  the  Godhead  of  the  Holy  Ghost,  and 
said  that  He  was  only  a  creation  like  the  angels,  but  of  a  higher  order. 


1$8  PART  III.— NO.  p. 

This  heresy  was  condemned  at  the  First  Council  of  Constantinople,  a.  k 
381,  under  Pope  St.  Damasus  I. 

4.  The  Pelagians,  founded  by  Pelagius,  a  native  of  Britain.  He  de- 
nied the  existence  of  original  sin  in  the  soul  of  man,  and  taught  that 
without  the  aid  of  grace  man  is  perfectly  able  to  fulfill  the  law  of  God. 
This  heresy  was  condemned  at  a  council  of  African  bishops  held  at 
Carthage,  a.  d.  416,  the  decision  of  the  council  being  confirmed  by  Pope 
St.  Innocent  I. 

5.  The  Nestorians,  founded  by  Nestorius,  bishop  of  Constantinople. 
He  taught  that  there  were  two  separate  persons  in  our  Lord,  one  the  Son 
of  God,  and  the  other  the  son  of  man  ;  and  that  the  blessed  Virgin  was 
not  Mother  of  God,  but  only  of  the  Man  Christ.  This  heresy  was.  con- 
demned at  the  Council  of  Ephesus,  a.  d.  431,  under  Pope  St.  Celestine  I. 
The  latter  part  of  the  "  Hail  Mary  "  was  added — "  Holy  Mary,  Mother  of 
God,"  etc. 

6.  The  Eutychians,  founded  by  Eutyches,  who  taught  that  there  was 
only  one  nature,  the  divine,  in  our  Lord.  He  said*,  that  at  the  moment 
of  the  incarnation,  the  human  nature  was  absorbed  by,  or  changed  into, 
the  divine.  This  heresy  was  condemned  at  the  Council  of  Chalcedon, 
a.  d.  451,  under  Pope  St.  Leo  the  Great. 

7.  The  Semi-Pelagians  taught  that  the  beginning  of  faith  and  first  de- 
sire of  virtue  came  from  the  powers  of  man  alone,  unassisted  by  divine 
grace.  They  also  said  that  the  grace  of  final  perseverance  can  be  merited 
by  our  own  efforts,  and  is  not  a  free  gift  of  God.  This  heresy  was  first 
taught  by  some  priests  of  Marseilles.  It  was  condemned  at  the  Second 
Council  of  Orange,  a.  d.  529,  the  decrees  of  the  council  being  confirmed 
by  Pope  Boniface  II. 

8.  The  Monothelites  said  that  Jesus  Christ  had  no  separate  human 
will,  but  only  a  divine  one.  They  were  condemned  at  the  Third  Coun- 
cil of  Constantinople,  a.  d.  680,  under  Pope  St.  Agatho. 

9.  The  Iconoclasts,  or  breakers  of  holy  images,  rejected  the  use  of 
holy  images  and  pictures,  and  the  practice  of  paying  them  due  respect. 
They  were  condemned  at  the  Second  Council  of  Nice,  a.  d.  787,  under 
Pope  Adrian  I. 

10.  The  Greek  Heresy  and  Schism  was  commenced  in  879  by  Pho- 
tius,  who,  though  not  a  priest,  took  unjust  possession  of  the  see  of  Con- 
stantinople. This  schism  was  consummated  in  a.  d.  1054,  by  Michael 
Cerularius,  who  broke  entirely  away  from  the  supremacy  of  the  Popes, 
and  established  what  is  called  the  Greek  Church.  The  Greeks  say  that 
the  Holy  Ghost  proceeds  from  the  Father  alone,  instead  of  from  the 
Father  and  the  Son,  as  taught  by  the  Catholic  Church  from  the  begin- 
ning.    Photius  was  deposed  and  condemned  at  the  Fourth  Council  of 


CHIEF  HERESIES.  299 

Constantinople,  a.  d.  870,  under  Pope  Adrian  II.,  and  St.  Ignatius  was 
restored  to  his  see. 

11.  The  Heresy  of  Berengarius,  who  was  archdeacon  of  Angers. 
He  said  that  the  body  and  blood  of  our  Lord  are  not  really  present  in 
the  holy  Eucharist,  but  only  in  figure.  He  was  condemned  at  Rome, 
a.  d.  1078. 

12.  The  Albigenses  taught  that  there  were  two  Gods  and  two 
Christs ;  they  condemned  marriage,  denied  all  the  sacraments  and  the 
resurrection  of  the  body.  It  was  whilst  preaching  to  these  heretics  that 
the  devotion  of  the  rosary  was  revealed  by  the  blessed  Virgin  to  St. 
Dominic. 

13.  The  Waldenses  taught  that  it  was  a  heinous  sin  for  a  magistrate 
to  condemn  to  death  for  any  crime  ;  that  it  was  a  mortal  sin  to  take  an 
oath ;  and  that  the  clergy  became  reprobates  by  holding  one  farthing's 
worth  of  property. '  The  Albigenses  and  Waldenses  were  condemned  at 
the  Third  Lateran  Council,  under  Pope  Alexander  III.,  a.  d.  1179. 

14.  The  Heresy  of  Wickliffe.  He  taught  that  the  Pope  is  not  the 
visible  head  of  the  Church ;  that  bishops  have  not  preeminence  over 
simple  priests  ;  that  all  ecclesiastical  powers  are  either  forfeited  or  are  in 
abeyance  during  mortal  sin ;  that  man  is  bound  to  sin ;  that  God  ap- 
proves of  sin  ;  that  confession  is  quite  useless  ;  and  that  temporal  princes 
should  cut  off  the  head  of  any  ecclesiastic  who  sinned,  etc.  These  doc- 
trines were,  after  the  death  of  Wickliffe,  preached  by  John  Huss  and  his 
followers  in  the  towns  and  villages  of  Bohemia.  Condemned  at  the 
Council  of  Constance,  a.  d.  1414. 

15.  The  Heresy  of  Luther.  Luther  was  a  monk  of  the  Order  of  St.  Au- 
gustine, and  professor  in  the  University  of  Wittenberg.  Pride  and  jeal- 
ousy induced  him  to  attack  the  ancient  faith,  and  invent  a  new  creed. 
Pope  Leo  X.  having  granted  a  plenary  indulgence,  Luther  was  annoyed 
that  the  commission  to  preach  it  was  given  to  the  Dominicans,  and  not 
to  his  own  order.  He  then  attacked  the  doctrine  of  indulgences  itself. 
He  also  taught  that  faith  alone  will  save  mankind  ;  that  the  sacrifice  of 
the  Mass  is  an  abomination ;  that  there  is  no  necessity  for  confession, 
abstinence,  fasting,  or  any  mortification  whatever.  He  said  that  priests 
might  marry ;  he  denied  the  supremacy  of  the  Pope ;  he  wrote  against 
purgatory,  free  will,  and  almost  every  article  of  Christian  belief. 

16.  Calvin,  who  is  regarded  as  second  only  to  Luther,  was  the  founder 
of  Presbyterianism.  His  chief  stronghold  was  Geneva.  He  taught, 
among  other  things,  that  God  created  men  on  purpose  to  damn  the 
greater  number  of  them  ;  that  God  is  the  author  of  all  sin  ;  and  that  man 
has  no  free  will.  He  denounced  not  only  the  Pope,  but  bishops  and 
priests  also. 


300  PART  Hie— NO.  ro. 

At  the  Council  of  Trent,  held  from  1545  to  1563  a.  d.,  the  her, 
Luther,  Calvin,  and  others   were  condemned.     The  creed  of  Pope  Pius 
IV.  is  grounded  on  the  decisions  of  this  council. 

17.  The  J  so  called  after  their  leader,  Jansenius,  bishop  of 

Vpres.  in  Flanders.  He  maintained  that  man  was  not  free  ;  that  it  was  im- 
possible to  keep  some  of  God's  commandments;  that  all  good  work 
unbelievers  are  sins ;  that  God  will  punish  us  for  not  practicing  virtues 
which  are  not  in  our  power ;  that  our  Lord  died  only  to  save  a  few  priv- 
ileged souls,  and  not  the  whole  human  race.  Two  illustrious  French 
bishops,  Bossuet  and  Fenelon,  defended  the  truth  against  these  her 
Christopher  de  Beaumont,  archbishop  of  Paris  (1 746-1 781),  was  also  a 
great  champion  of  the  true  faith,  and  by  his  virtues  and  exertions  did 
much  to  put  down  this  heresy,  which  had  already  been  condemned  by 
Pope  Urban  VIII.,  a.  d.  1642,  and  by  Pope  Clement  XL,  a.  d.  1705. 


2Co.  10.— Cardinal  ittanning  on  fatal  Abstinence* 

"  When  I  see  around  me  even-  day  the  wreck  of  men.  women  and 
children,  from  the  highest  to  the  lowest  class,  the  utter  desolation  of 
homes  once  happy  and  innocent,  the  destruction  of  the  domestic  life  of 
the  millions  of  our  great  working  class,  upon  whom  the  whole  fabric  of 
our  commonwealth  must  rest,  I  feel  that  temperance  and  total  abstinence 
ought  to  be  familiar  thoughts  in  the  minds  even  of  those  who  have  never 
in  all  their  life  been  tempted  to  excess.  If  they  would  all  conscientiously 
unite  by  example,  by  word,  and  by  influence  to  save  those  who  are  per- 
ishing in  the  dangers  from  which  they  themselves  are  happily  safe,  many 
a  soul  and  many  a  home  now  fearfully  wrecked  would,  I  believe,  be 
saved. 

M  When  St.  Paul  told  the  Christians  in  Rome  that  it  '  is  good  not  t 
eat  flesh  and  not  to  drink  wine,  nor  anything  whereby  thy  brother  is 
offended,  or  scandalized,  or  made  weak'  (Romans  xiv.  21),  he  certainly 
did  not  intend  to  limit  the  wide  reach  of  this  principle  of  Christian  char- 
ity to  meats  offered  to  idols.  ...  If  any  self-denial  on  our  part,  in 
things  that  are  lawful  and  to  us  altogether  safe,  shall  help,  or  encourage,  or 
support,  or  give  even  a  shadow  of  strength  to  those  to  whom  such  lawful 
things  are  not  only  dangerous  but  often  deadly,  then  assuredly  the  love 
of  souls  will  prompt  us  to  place  ourselves  at  their  side,  and,  in  sharing 
their  acts  of  self-denial,  to  give  them  a  hand  and  a  heart  of  sympathy. 

"Now  I  say  this  not  as  a  precept,  but  as  a  counsel.     If  it  be  good,  as 

*  Extract  from  the  introductory  letter  by  His  Eminence  to  Father  Bridgett's  interesting  book,  entitled 
Tie  Discipline  ef  Drimk. 


LINES  ON  THE  BLESSED  VIRGIN. 


50I 


St.  Paul  says  it  is,  freely  to  forego  lawful  things  for  the  sake  of  others,  it 
is  certainly  good  for  us,  of  our  own  free  will,  to  offer  any  little  mortifica- 
tion we  can  in  reparation  and  expiation,  and  intercession  for  others.  It 
is  on  this  ground,  as  it  seems  to  me,  that  total  abstinence  may  be  affirmed 
to  be  a  wise  and  charitable  use  of  our  Christian  liberty. 

••  And  if,  by  laying  on  ourselves  so  slight  a  privation,  we  can  in  any 
wav  help  those  who  are  perishing,  and  those  who  are  tempted,  I  do  not 
think  we  shall  ever  have  cause  to  regret  that  we  freely  chose  that  slight 
self-denial." 

Five  Good  Reasons  for  Total  Abstinence.* 

The  late  Dr.  Guthrie  of  Edinburgh  said  :  "  I  have  four  good  reasons  for 
being  an  abstainer  :  My  head  is  clearer,  my  health  is  better,  my  heart  is 
lighter,  and  my  purse  is  heavier."  And  we  would  add,  "  My  ear  is  readier 
to  the  cry  of  the  poor,  and  our  self-denial  will  edify  our  neighbor."  "  Now, 
we  that  are  stronger  ought  to  bear  the  infirmities  of  the  weak,  and  not  to 
please  ourselves."     (Romans  xv.  i.) 


No.  11 —fines  on  tl)c  Blesscb  birgm  bn  tl)c  American 

fleet,  Congfelloiu. 

"  Prince  Henry  {on  gaining  a  view  of  Italy  after  passing  the  Alps). 

"  Oh,  had  I  faith,  as  in  the  days  gone  by, 
That  knew  no  doubt,  and  feared  no  mystery  ! 


This  is  indeed  the  blessed  Mary's  land, 

Virgin  and  Mother  of  our  dear  Redeemer  ! 

All  hearts  are  touched  and  softened  at  her  name  ; 

Alike  the  bandit  with  the  blood-stained  hand, 

The  priest,  the  prince,  the  scholar  and  the  peasant. 

The  man  of  deeds,  the  visionary  dreamer, 

Pay  homage  to  her  as  one  ever  present ! 

And  even  as  children,  who  have  much  offended 

A  too  indulgent  father,  in  great  shame, 

Penitent,  and  yet  not  daring  unattended 

To  go  into  his  presence,  at  the  gate 

Speak  with  their  sister,  and  confiding  wait 

'Til  she  goes  in  before  and  intercedes  ; 

So  men,  repenting  of  their  evil  deeds, 

And  yet  not  venturing  rashly  to  draw  near 

With  their  requests  an  angry  Father's  ear, 

Offer  to  her  their  prayers  and  their  confession, 

And  she  for  them  in  Heaven  makes  intercession. 

And.  if  our  faith  had  given  us  nothing  more 


*  See  Temperance  Lessott  Book. 


302  PART  IIL— NO.  12. 

Than  this  example  ot  all  womanhood, 
So  mild,  so  merciful,  so  strong,  so  good, 
So  patient,  peaceful,  loyal,  loving,  pure, 
This  were  enough  to  prove  it  higher  and  truer 
Than  all  the  creeds  the  world  had  known  before." 

Ko.  12.— Census  of  tteligtons  in  tl)c  toortf*. 

Dr.  Hurst's   Outline  History  of  the  Church  (1875)  gives  the  following 
populations  to  the  creeds  of  the  world  : 

Christianity,  ....         407,000,000. 

Judaism,  .....      7,000,000. 

Buddhism,  ....         340,000,000. 

Mohammedanism,      ....  200,000,000. 

Brahmanism,        ....  175,000,000. 

Confucianism,  ....     80,000,000. 

All  other  forms  of  religious  belief,        .  1 74,000,000. 

Of  the  Christian  populations  of  the  world,  131,007,449  are  assigned 
to  Protestantism  ;  200,339,390  to  Roman  Catholicism ;  and  76,390,040  to 
the  Oriental  churches.  In  the  New  World,  comprising  North  and  South 
America,  the  Roman  Catholics  are  in  the  majority,  having  about  sixty 
millions,  and  the  Protestants  about  thirty-seven  millions.* 
I  $  According  to  Hubner,  in  his  Statistical  Tables  of  all  the  Countries  of 
the  Earth,  there  are  in  the  German  Empire  25,600,000  Protestants,  14,-' 
900,000  Catholics,  38,000  Orthodox  Greek  Christians,  512,000  Jews,  6,000 
of  all  other  denominations  or  of  none.  In  Austro-Hungary  there  are  23,. 
900,000  Catholics,  3,600,000  Protestants,  7,220,000  Greek  and  other  Chris- 
tians, 1,375,000  Jews,  5,000  Mohammedans  and  others.  In  France  there 
are  35,390,000  Catholics,  600,000  Protestants,  118,000  Jews,  24,000  Moham- 
medans and  others.  In  Great  Britain  and  Ireland  there  are  26,000,000 
Protestants  of  various  denominations,  5,600,000  Catholics,  26,000  Greeks, 
etc.,  46,006  Jews,  6,000  Mohammedans  and  others.  In  Italy  there  are  26,- 
660,000  Catholics,  96,000  Protestants,  100,000  Greeks,  etc.,  36,000  Jews, 
25,000  Mohammedans  and  others.  In  Spain  there  are  16,500,000  Catho- 
lics, and  180,000  adherents  of  other  denominations  (details  not  given). 
In  European  Russia  there  are  56,100,000  Orthodox  Greek  Christians,  etc., 
2,680,000  Protestants,  7,500,000  Catholics,  2,700,000  Jews,  and  2,600,000 
Mohammedans  and  others.  In  Belgium  there  are  4,920,000  Catholics,  13,- 
000  Reformed  Church,  2,000  Jews,  and  3,000  belonging  to  other  denomina- 
tions. In  the  Netherlands  there  are  2,001,000  members  of  the  Reformed 
Church,  1,235,000  Catholics,  64,000  Jews  and  4,000  of  other  denomina- 

*  Behm  and  Wagner. 


CENSUS  OF  CA  THOLICS  IN  THE  WORLD.  303 

tions.  In  Sweden  and  Norway  there  are  4,162,000  members  of  the  Na- 
tional Evangelical  Church,  4,000  Greeks  and  other  Christians,  and  2,000 
Jews  ;  the  number  of  Catholics  is  not  officially  given — it  is  estimated  at 
less  than  1,000. 

$0,  13  —£tm\\5  of  Catl)oltC0  in  tl)c  tDorlb, 

The  Deutsche  Retches zeitung  estimates  the  number  of  Catholics  in  the 
world  as  follows  :  Number  of  Catholics  in  France,  36,405,000 ;  Austro- 
Hungary,  25,357,000;  Italy,  27,942,000;  Spain,  16,912,000;  German 
Fatherland,  15,950,000  ;  Russia  (including  Poland),  18,300,000  ;  England, 
Ireland,  Scotland,  and  Malta,  6,140,000;  Belgium,  5,450,000;  Portugal, 
4,433,000;  Holland,  1,652,000;  Switzerland,  1,127,000;  Turkey,  500,000;. 
Roumania,  114,000;  Montenegro,  25,000;  Greece,  10,000;  Leichtenstein, 
9,000  ;  Monaco,  7,000  ;  Servia,  4,000  ;  Denmark,  2,000  ;  and  Norway, 
1,000 — total  in  Europe,  153,344,000. 

Brazil,  10,000,800 ;  Mexico,  9,389,460. 

United  States,  8,000,000  ;  Colombia,  2,950,017  ;  Peru,  2,699,945  ;  Bolivia, 
2,325,000;  Chili>  2,116,718;  Argentine,  1,812,490;  Venezuela,  1,784,197; 
Guatemala,  1,190,754;  Ecuador,  946,053;  Flayti,  550,000;  Uruguay,  440,- 
000;  Salvador,  434,520;  Honduras  (census  of  1858),  357,700;  Nicaragua, 
300,000;  Paraguay,  293,844;  San  Domingo,  250,000 ;  Costa  Rica,  185,000; 
British  America,  2,100,000;  Spanish  West  Indies,  2,080,652  ;  French,  340,- 
000;  Dutch,  34,000:  Danish,  26,000 — total  in   America,  51,400,391. 

Philippine  Islands,  5,700,000;  British  India,  1,600,600 ;  Timor  and 
Macao,  70,000;  China,  423,887;  Cochin  China  and  Tonkin,  510,581; 
Japan,  20,000;  Corea,  20,000;  Mongolia,  5,000;  Mantchooria,  9,000; 
Thibet,  9,300  ;  Siam,  11,150;  Cambodia,  11,000  ;v  Burmah,  11,950  ;  Malaya, 
6,000;  Dutch  Possessions,  31,324;  Maronites,  530,000;  United  Jacobites, 
35,000 ;  Armenians  in  Syria  and  Asia  Minor,  10,000  ;  Chaldeans,  20,000 ; 
Melchites,  20,000  ;  Levant  (Latin  Rite),  60,000 ;  Siberia  and  Caucasus, 
52,000 — total  in  Asia,  9,166,192. 

Algeria,  270,000;  Reunion,  150,000;  Noyotte  and  Nossi-be,  20,000; 
Tetuan,  15,000;  Canary  Islands,  283,000;  Fernando  Po,  500;  Madeira, 
I2I>753i  St.  Thomas,  21,441;  Cape  Verde,  90,604;  Continent,  500,000; 
Cape  and  Natal,  30,000 ;  Mauritius,  90,000  ;  Madagascar,  30,000 ;  Tunis, 
26,000;  and  Egypt,  35,000 — total  in  Africa,  1,686,998. 

Australia,  Tasmania,  and  New  Zealand,  590,000  ;  Sandwich  Islands, 
25,000;  Wallis,  4,000;  Futana,  1,000;  Tonga,  2,000;  Fiji,  5,000;  Samoan 
Islands,  5,000  ;  on  French  territory,  20,000 — total  in  Australasia,  652,000. 
Grand  total,  219,249,531  (about  220  millions). 


304  PART  III.— NO.  14. 

No.  14.— ^Difficulties  of  |)rfoate  Interpretation,  by  JTatljcr  ©. 

Bmnpficlb,  S.X,  ©mn.* 

"  I  was  a  young  man  when  my  inquiry  into  truth  began.     I  wished 
save  my  soul — to  know  the  truth  and  do  the  right ;  I  asked  myself  an< 
others  how  I  was  to  find  the  truth  ;  the  answer  was  ever  the  same,  '  Search 
the  Scriptures.' 

"  But  here  came  a  difficulty. 

"  I  knew  that  the  Scriptures  were  the  Word  of  God  ;  but  I  knew  also 
that  God's  Writings  are  then  only  of  use  to  us  when  we  know  what  God 
meant  by  that  which  He  wrote.  God's  Word,  if  we  put  to  it  the  devil's 
meaning  or  man's  meaning,  is  not  God's  Word  at  all.  '  The  letter  killeth  ;' 
it  is  '  the  spirit '  which  '  quickeneth.'  f  What  we  need  is  God's  meaning  of 
God's  Word.  The  same  Holy  Ghost  who  wrote  the  Scriptures,  He  only 
can  interpret  them. 

"  Was  it  possible  for  me  to  miss  this  meaning  ?  I  read  in  the  gospels 
that  the  Scriptures  could  be  so  misused.  The  devil  tempted  our  Lord  with 
Scripture  texts,  using  God's  Word  with  the  devil's  meaning  (St.  Mat- 
thew iv.);  the  Pharisees  rejected  our  Lord  by  Scripture  :  %  '  Search  the 
Scriptures,  and  see  that  out  of  Galilee  a  prophet  riseth  not '  (St.  John  vii. 
52),  using  God's  Word,  indeed,  but  perverted  by  man's  sin  :  of  the  Sad- 
ducees  our  Lord  said  that  though  they  read  the  Scriptures,  they  knew  them 
not  (St.  Mark  xii.  24)  ;  and  the  Apostles  were  'foolish  and  slow  of  heart 
to  believe  all  the  things  which  the  prophets  have  spoken.'  (St.  Luke  xxiv. 
25.)  It  was  not  the  multitude  who  '  knew  not  the  law  '  who  condemned 
our  dearest  Lord,  but  the  Pharisee,  the  scribe,  and  the  lawyer,  whose 
whole  study  was  in  the  Sacred  Writ. 

"  Nay,  the  Scriptures  themselves  told  me  plainly,  §  '  that  no  prophecy 
of  the  Scripture  is  made  by  private  interpretation.'  (2  St.  Peter  i.  20.) 
And,  again,  that  in  St.  Paul's  epistles,  at  least,  there  [  '  are  certain  things 
hard  to  be  understood,  which  the  unlearned  and  unstable  wrest,  as  they  do 
also  the  other  Scriptures,  to  their  destruction.'  (2  St.  Peter  iii.  16.)  The 
Scriptures,  then,  can  be  used  to  our  destruction,  and  who  was  I  that  I 
should  think  myself  learned  or  stable  ?  '  Thinkest  thou/  said  Philip  to 
Queen  Candace's    chamberlain,  1"  '  that   thou    understandest  what  thou 

*  St.  Andrew's  Magazine,  April,  1879. 

f  2  Cor.  iii.  6.     "  The  letter  killeth,  but  the  spirit  giveth  life."     (Prot.  version.) 

%  "  Search  and  look,  for  out  of  Galilee  ariseth  no  prophet."     (Prot.  version.) 

§  "  No  prophecy  of  the  Scriptures  is  of  any  private  interpretation."     (Prot.  version.) 

I  "  Are  some  things  hard  to  be  understood,  which  they  that  are  unlearned  and  unstable  wrest,  as  they  do 

also  the  other  Scriptures,  unto  their  own  destruction."     (Prot.  version.) 

1[  "  Understandest  thou  what  thou  readest  ?    And  he  said,  How  can  I,  except  some  man  should  guide 

me  ?"     (Prot.  version.) 


DIFFICUL  TIES  OF  PRIVA  TE  INTERPRE  TA  TION.  305 

readest  ?'  who  said  '  How  can  I,  unless  some  one  show  me  ? '     (Acts  viii. 

30,  31-) 

"  It  was,  then,  I  concluded,  possible  for  me  to  miss  the  true  meaning 
of  God's  Word  ;  and  if  I  missed  it,  I  missed  it  to  my  '  own  destruction.' 
The  fault  lay  not  in  the  Scriptures,  which  are  holy,  but  in  my  wretched- 
ness, who  misinterpreted. 

"  When  I  stated  this  difficulty  to  others,  I  received  always  the  same 
answer,  '  Pray  to  God  the  Holy  Ghost,  and  He  will  guide  you.'  But  here 
arose  two  or  three  difficulties. 

"  (a)  I  knew  that  without  God's  help  no  man  can  understand  the  Scrip- 
tures ;  but  I  knew  also,  that  God's  help  is  given  more  or  less  in  proportion 
to  the  fervency  of  prayer  and  the  righteousness  of  him  who  prays.  It  is 
the  '  continual  prayer  of  a  just  man  ; '  or,  as  the  Protestant  translation 
renders  it,  '  the  effectual  fervent  prayer  of  the  righteous  man  '  (St.  James 
v.  16),  not  the  lukewarm  prayer  of  the  unrighteous,  that  '  availeth  much.' 
Dared  I  'trust  in  myself  that  I  was  righteous?'  (Luke  xviii.  9) — my 
prayer  '  fervent  and  effectual  ? '  If  conscience  did  not  compel,  humility 
would  exhort  me  to  think  otherwise  ;  and,  if  so,  how  could  I  tell  that  the 
true  meaning  of  Scripture  was  given  me  in  answer  to  such  worthless 
prayers  as  mine  ?  The  fault  lay  not  in  God,  who  is  ever  ready  to  give  to 
them  that  ask,  but  in  the  poverty  of  the  asking  and  the  asker. 

"  (b)  But  I  found  that,  on  this  view,  not  only  must  I  trust  in  myself 
that  I  was  righteous,  but  also  despise  others.  (St.  Luke  xviii.  9.)  For  I 
found  that  others  did  the  very  same  thing  which  I  did — namely,  pray  to 
the  Holy  Ghost,  and  yet  explained  Scripture  in  a  sense  wholly  opposite  to 
mine.  If  I  learned  from  the  Scripture  that  baptism  was  necessary  to  sal- 
vation, another  from  the  very  same  Scripture  would  teach  that  baptism 
was  not  necessary  to  salvation,  and  that  my  doctrine  was  soul-destroying 
and  hateful  to  God.  If  I  prayed  to  the  Holy  Spirit,  so  did  he ;  if  I  was 
fully  convinced,  so  was  he ;  if  to  my  spirit  I  hoped  that  '  the  Holy  Spirit 
gave  testimony  that  I  was  a  child  of  God '  (Rom.  viii.  16),  *  the  same  claim 
also  did  he  make.  How  could  I  tell  that  he  was  wrong  and  I  right  ?  My 
prayers  answered  and  his  not  ?  Was  I  holier  than  he  ?  I  dared  not  think 
so. 

"  Of  one  thing  I  was  certain,  that  the  Holy  Ghost  could  not  teach  to 
me  that  a  doctrine  was  true  and  to  him  that  the  same  doctrine  was  not 
true.  One  of  us  was  wrong,  and  teaching,  what  God  hates,  a  lie  ;  but  by 
what  sure  sign  could  I  say  what  was  wrong  ?    . 

"  Sometimes  I  was  told  that  these  differences  were  not  essential  points  ; 
but  I  could  not  understand  this.  Men  certainly  differ,  for  example,  on  the 
question  whether  baptism  is  necessary  to  salvation  or  not.     Surely  a  de- 

"  The  Spirit  itself  beareth  witness  with  our  spirit  that  we  are  the  children  of  God."     (Prot.  version.) 


306  PART  II J. —NO.  14. 


bate  about  a  necessity  is  an  essential  point.  In  no  worldly  business,  I  am 
certain,  in  no  question  about  the  life  of  our  bodies  should  we  say,  •  Such  a 
thing  may  be  necessary,  but  it  is  not  essential  for  us  to  know  whether  it 
is  necessary  or  not.' 

41  Moreover,  who  would  dare  to  tell  us  which  part  of  our  Lord's  teach- 
ing was  essential  and  which  not  ?  ■  Such  a  truth  will  save  us,  but  such 
another  truth  He  need  not  have  brought  from  heaven.'  This  I  knew,  that 
not  one  jot  or  one  tittle  of  His  words  shall  pass  away  (St.  Matt.  v.  18  ; 
St.  Matt.  xxiv.  35),  and  that  we  dare  not  add  to  nor  take  from  His  words 
(Rev.  xxii.  18,  19),  but  I  knew  not  who  was  to  be  the  judge  of  our 
Lord's  teaching,  and  tell  us  which  part  we  must  believe  and  which  we 
might  reject. 

"  It  is  a  marvel  to  me  how  men  can  believe  that  Christ,  who  is  love, 
has  so  left  Christianity  in  the  world,  that  nearly  nineteen  centuries  have 
passed  away,  and  men  are  still  in  doubt  about  the  very  necessities  of  sal- 
vation.    In  the  Catholic  Church  alone  is  no  doubt. 

"  (c)  The  third  difficulty  which  came  to  me,  when  I  was  told  to  pray 
to  the  Holy  Ghost  and  He  would  guide  me,  was  this.  '  But  then,'  was 
my  reply,  '  if  I  can  be  mistaken  when  I  interpret  Scripture,  how  am  I  to 
tell  when  I  am  mistaken,  and  when  not?'  To  this  question  I  have  to  this 
day  been  unable  to  obtain  an  answer,  except  in  the  Catholic  Church.  I 
propose  it  once  more  for  solution. 

"The  answer  which  I  made  to  myself  was  that  if  our  interpretations 
of  Scripture  are  little  more  than  guesses,  in  which  we  might  be  mistaken, 
we  could  never  tell  if  we  were  right  or  not ;  and  that,  as  a  result,  the 
possession  of  truth  was  to  us  impossible  ;  if  we  once  admit  doubt  we  cease 
to  know  it  as  a  truth.  Most  of  all  should  this  be  the  case  with  religious 
truth  :  if  heaven  is  not  a  certainty  it  were  hard  to  struggle  for  it ;  if  it  be 
doubtful  that  there  are  three  persons  in  God,  who  could  worship  them  ? 
What  martyr  would  bleed  for  an  opinion  which  was  possibly  false  ? 

"  Our  interpretations  are  fallible  opinions  ;  and  opinions,  however 
probable,  are  not  certain  truth.  It  seemed  to  me,  then,  that  we  had  the 
choice  of  two  evils,  either  to  hold  that  each  individual  interpreter  of  Scrip- 
ture is  infallible,  or  to  acknowledge  that  all  interpretations  of  Scripture 
are  fallible,  and  therefore  all  religious  doctrines  uncertain.  I  need 
not  show  the  absurdity  of  the  first  alternative  ;  for  the  upholders  of  pri- 
vate judgment  are  the  very  men  who  deny  infallibility.  I  fear,  then, 
we  must  accept  the  second,  and  own  that  there  is  no  certain  religious 
truth  on  earth,  unless,  indeed,  the  Catholic  Church  be  right,  and  God  has 
provided,  in  his  mercy,  a  guide  whom  he  has  made  infallible." 


PROTESTANT  SECTS  IN  THE  UNITED  STATES. 


307 


No,  15.-ftei  of  Some  flJroicstcmt  0cct0  in  it)e  Unite* 
Stcttea  of  America* 


Adventist  or  Second  Adventist. 
;    Baptist  (Regular). 
!    Free-Will  Baptist. 
:    Seventh-Day  Baptist. 
■    German  Seventh-Day  Baptist. 

Free  Communion  Baptist. 
,    Anti-Mission  Baptist. 

Six-Principle  Baptist. 

Cath.  Apost.  Church  (not  Roman). 

Christian. 

Christian  Connection. 

Christian  Perfectionist.    . 

Church  of  God. 

Congregationalist  Unitarian. 

Congregational  i  st. 

Disciples  (Campbellites). 

Dunkers. 

Episcopal  (Protestant). 

Evangelical  Association. 

Friends  or  Quakers. 

Hicksites. 

Lutheran. 

Mennonites. 

Methodist. 

Methodist  Episcopal. 


Methodist  Protestant. 

Methodist  Church. 

African  Methodist. 

Zion  African  Methodist. 

Methodist  Episcopal  (South). 

Free  Methodist. 

Western  Primitive  Methodist. 

Independent  Methodist. 

Moravians  (Unitas  Fratrum). 

Mormon. 

New  Jerusalem  (Swedenborgian). 

Presbyterian. 

Presbyterians,  Associated  and  United. 

Reformed  Church  (late  Dutch  Reformed). 

Reformed  Church  (late  German  Reformed). 

Reformed  Mennonites. 

River  Brethren. 

Second  Advent. 

Shakers. 

Spiritualist. 

True  Wesleyan. 

Unitarian. 

Unitarian  Congregationalist. 

United  Brethren  in  Christ. 

Universalist. 


A  CHRISTIAN'S  RULE  OF  LIFE. 


BY 


ST.  ALPHONSUS  MARY  DE  LIGUORI, 

BISHOP  OF  ST.  AGATHA,  AND  FOUNDER  OF  THE  CONGREGATION  OF  THE 

MOST  HOLY  REDEEMER. 


NEWLY  TRANSLATED  FROM  THE  ITALIAN,  AND  EDITED  BY 

ROBERT  A.  COFFIN,  C.S.S.R. 


Preface, 

r  


iHE  name  of  St.  Alphonsus  is  too  well  known  and  loved,  and  the 
merits  of  his  works  too  well  appreciated,  to  make  it  necessary 
for  the  editor  to  say  more  than  a  few  words  by  way  of  introduc- 
tion to  the  present  volume. 

The  favorable  manner  in  which  the  prospectus  of  the  new  translations 
was  received,  has  fully  justified  the  grounds  for  believing  that  the  time 
had  now  arrived  "  when  the  world  would  welcome  a  complete  edition  of 
the  saint's  works,  presented  to  them  by  the  children  of  his  own  congre- 
gation. 

It  would  be  impossible  to  place  before  the  reader  the  many  letters  of 
encouragement  and  support  which  the  editor  received  at  the  commence- 
ment of  the  undertaking,  especially  from  the  venerable  prelates  and  other 
distinguished  ecclesiastics,  whose  approbation  he  was  the  most  anxious 
to  secure,  and  for  which  he  desires  in  this  place  to  express  his  grateful 
acknowledgments. 

It  is  unnecessary  to  do  more  than  just  allude  here  to  those  still  higher 
sanctions  and  approbations  of  the  works  of  St.  Alphonsus,  conferred  upon 
them  by  so  many  sovereign  Pontiffs  ;  but  lest  it  might  be  objected  that 
their  interest  and  utility  have  lessened,  and  that  their  influenc  was  a  mat- 
ter of  time  and  place,  of  national  character  and  disposition,  the  editor 
cannot  refrain  from  inserting  here,  in  order  to  meet  such  an  objection, 
the  striking  words  of  two  who  have  occupied  the  chair  of  St.  Peter ;  and 
who,  though  at  an  interval  of  more  than  a  quarter  of  a  century  the  one 
from  the  other,  bear  the  same  testimony  as  well  to  the  peculiar  merits  of 
the  works  of  St.  Alphonsus,  as  to  the  great  utility  of  publishing  a  com- 
plete edition  of  them  not  only  in  Italy,  but  in  those  countries  of  which  it 
is  sometimes  said  that  they  are  too  cold  to  appreciate  and  enter  into  the 
glowing  spirit,  and  almost  enthusiastic  devotion  of  a  warm  Italian  heart. 

Pope  Leo  XII.  in  a  Brief  dated  February  19,  1825,  to  Signor  Marietti, 
of  Turin,  approving  of  his  complete  edition  of  the  works  of  St.  Alphonsus, 
classes  the  saint  among  the  number  of  the  pious  and  learned  writers 
raised  up  by  divine  Providence  to  stem  the  torrent  of  bad  publications 
which  at  that  time  was  coming  down  on  society  at  large,  and  says  of 
him,  "  that  he  is  pre-eminent  for  a  most  tender  piety  and  devotion,  and 


IS 

d 


312  PREFACE. 

for  the  singular  zeal  with  which,  in  his  writings,  he  urges  the  frequenta- 
tion  of  the  Sacraments,  and  inculcates  the  love  of  Jesus  Christ,  and  con 
'  fidence  in  His  merits  and  mercy,  together  with  devotion  to  the  Blessed 
Virgin  Mother  of  God,  and  to  the  saints,  which  are  indeed  the  surest  bul- 
warks against  every  kind  of  demoralization."  And  of  Signor  Marctti 
himself,  his  Holiness  says,  "  that  in  collecting  and  publishing  the  works 
of  such  a  writer,  he  had  deserved  well,  not  only  of  religion,  but,  if  it  di 
but  know  its  own  real  good,  of  society  in  general." 

In  like  manner,  his  Holiness  Pope  Pius  IX.,  in  a  letter  to  the  Rev. 
Father  Hugues,  dated  November  25,  1846,  is  pleased  to  express  his  joy 
and  consolation  on  hearing  that  the  German  edition  of  St.  Alphon- 
sus's  works  had  met  with  such  great  success  "  at  a  moment,  too,  when, 
by- the  insidious  devices  of  the  enemies  of  religion,  so  many  pestilential 
books  are  in  circulation  on  every  side,  to  corrupt  and  deprave  the  minds 
and  morals  especially  of  those  not  on  their  guard  against  them."  "  Where- 
fore.'Jhis  Holiness  continues,  "  we  greatly  commend  your  pious  undertak- 
ing, and  we  encourage  you  to  continue  with  still  greater  diligence  in 
endeavoring  to  spread  the  most  wholesome  writings  of  St.  Alphonsus 
every  day  more  and  more.  To  read  them  cannot  but  be  of  the  greatest 
advantage,  not  only  to  Christians  in  general,  but  also  to  ecclesiastics,  and 
to  those  especially  who  have  the  care  and  direction  of  souls.  From  the 
works  of  that  most  holy  and  most  learned  man,  written  with  an  extraor- 
dinary tenderness  of  piety  and  devotion,  breathe  in  every  page  a  special 
love  for  Jesus  Christ,  and  confidence  in  His  merits  and  mercy ;  they  in- 
spire the  highest  devotion  to  the  Virgin  Mother  of  God  and  to  the  saints  ; 
they  inflame  men's  hearts  with  the  desire  of  frequenting  the  most  holy 
Sacraments,  and  furnish  a  most  copious  supply  of  excellent  admonitions, 
counsels,  and  injunctions  for  procuring  and  carrying  on  the  work  of  the 
salvation  of  souls." 

Nothing  is  wanting  to  add  force  to  such  testimonies  as  these ;  they 
speak  for  themselves.  At  the  same  time  it  must  not  be  forgotten  that 
the  present  edition  rests  also  under  the  shadow  and  protection  of  St. 
Peter,  having  received  the  benediction  of  the  Holy  Father,  in  the  form 
which  is  here  prefixed. 

With  regard  to  the  present  volume,  the  editor  believes  that  it  is  im- 
possible for  any  one  to  make  use  of  it  with  a  good  will,  and  with  an  ear- 
nest desire  to  advance  in  the  way  of  perfection,  corresponding  to  his 
state  in  life,  without  finding  himself  led  on  as  it  were  irresistibly  to  the 
spirit  of  prayer,  and  to  a  more  tender  love  of  our  dearest  Lord  and  His 
most  blessed  Mother  ;  and  if  so,  the  aim  which  St.  Alphonsus  had  in  view 
will  have  been  gained,  as,  indeed,  it  has  been  hitherto,  wherever  his  works 
have  been  known  and  read. 


PREFACE.  313 

Instances,  moreover,  might  be  mentioned  of  persons  who  owed  their 
conversion,  under  God,  to  having  met  with  The  Practice  of  the  Love  of 
fesus  Christ,  the  Treatise  on  Prayer,  etc.,  etc.  Works  of  perhaps  greater 
eloquence,  humanly  speaking,  of  a  more  finished  style,  had  left  little  or 
no  impression  on  their  souls ;  sermons  on  the  terrors  of  the  divine  judg- 
ments and  the  torments  of  an  eternal  fire  had  been  to  them  as  unmean- 
ing words  ;  and  so  for  many  a  sad  long  year  they  remained  in  the  cold 
indifference  of  a  sinful  life,  until  at  length  St.  Alphonsus,  with  his  oft-re- 
peated words,  "  I  love  thee,  I  love  thee,  I  love  thee ;  pray,  and  you  shall 
be  saved ;  pray,  for  God  will  hear  you ;  pray,  and  heaven  is  yours," 
roused  them  from  the  sleep  of  death  ;  opened  a  new  world,  as  it  were, 
before  them ;  filled  them  with  encouragement  and  hope  ;  spoke  to  them  of 
sweeter  joys  and  more  lasting  pleasures  ;  and  led  them  with  broken  but 
loving  hearts  to  seek  forgiveness  through  the  intercession  of  Mary  in  the 
Sacred  Heart  of  Jesus  crucified. 

The  victory  which  neither  eloquence  nor  learning  could  achieve;  was 
reserved  for  the  irresistible  power  of  the  simplicity  of  a  heart  burning  with 
the  love  of  God,  and  with  desire  for  the  salvation  of  souls. 

That  Almighty  God  will  deign  in  like  manner  to   make  use  of  the 

present  volume  for  the  welfare  both  of  those  who  are  going  on  to  per- 

ection,  and  of  those  who,  alas,  are  strangers  to  the  love  of  Jesus,  and  to 

the  compassion  of  His  dearest  Mother,  who  do  not,  and  cannot,  or  rather 

know  not,  how  to  pray — of  this  there  can  be  no  doubt ;  for  what  He  has 

one  of  old,  He  does  now,  and  will  ever  do. 

The  success,  then,  of  the  present  volume,  as  indeed  of  the  whole  under- 
taking, the  editor  leaves  unreservedly  in  the  hands  of  God  ;  and  should 
the  pains  and  labor  which  have  been  bestowed  upon  it  be  of  any  worth, 
to  Him,  and  to  Him  alone,  be  the  praise. 

"  Neither  he  that  planteth  is  anything,  nor  he  that  watereth,  but  God 

Bwho  giveth  the  increase." 
In  conclusion,  the  editor  will  only  add,  that  all  the  references  given 
by  St.  Alphonsus  have  been  carefully  corrected  and  verified,  as  far  as  it 
was  possible. 

The  editor  desires  to  avail  himself  of  this  opportunity  of  expressing 
his  sincere  thanks  to  the  several  friends  who,  by  their  learning,  advice, 
and  otherwise,  have  kindly  assisted  him  in  the  present  volume. 

Robert  Aston  Coffin,  C.S.  S.R. 


Si 


't.  Marys,  Clapham. 


Reciting  the  Rosary.  Reading  Imitation  of  Christ. 

THE  FAITH  OF  OUR  FOREFATHERS. 


. 


A  CHRISTIAN'S  RULE  OF  LIFE. 


In  this  rule  the  first  chapter  treats  of  the  means  we  must  make  use  of  to  keep  ourselves  in 
the  grace  of  God.  In  the  second,  the  acts  of  those  devout  exercises  which  should  be  practised 
are  set  forth  at  length.  In  the  third  is  shown  the  exercise  of  the  principal  virtues  which  a 
Christian  ought  to  practice. 

CHAPTER  I. 

OF  THE  MEANS  OF  PRESERVING  THE  GRACE  OF  GOD. 

We  must  be  fully  persuaded  that  in  order  to  obtain  eternal  salvation 
it  is  not  sufficient  to  wish  to  be  saved  ;  but  we  must  further  take  the 
means  which  have  been  left  us  by  Jesus  Christ.  Otherwise,  if  we  com- 
mit sins,  it  will  not  avail  us  in  the  Day  of  Judgment  to  excuse  ourselves 
by  saying  that  the  temptations  were  great,  and  we  were  weak  ;  because 
God  has  given  us  the  means,  through  His  grace,  to  conquer  all  the 
assaults  of  our  enemies;  if,  then,  we  will  not  take  advantage  of  them, 
and  are  overcome,  the  fault  is  our  own.  All  men  desire  to  be  saved  ; 
but  because  they  omit  to  employ  the  means  of  salvation  they  sin,  and 
are  lost. 

i.  To  fly  the  occasions  of  sin. — The  first  means  is,  to  avoid  all  occasions 
of  sin.  It  is  impossible  for  any  one  who  does  not  endeavor  to  fly  from 
the  occasions  of  sin,  especially  in  the  matter  of  sensual  pleasures,  to 
avoid  falling  into  sin.  St.  Philip  Neri  said  :  "  In  the  war  of  the  senses, 
the  conquerors  are  the  cowards  who  fly."  The  occasion  is  like  a  veil  put 
before  our  eyes,  so  that  we  can  see  nothing  else — neither  God,  nor  hell, 
nor  the  resolutions  we  had  made.  The  Scripture  says  it  is  impossible  to 
walk  on  burning  coals  without  being  burnt :  £  Or  can  he  walk  upon  hot 
coals,  and  his  feet  not  be  burnt?"  (Prov.  vi.  28.)  So  it  is  morally  im- 
possible for  any  one  to  put  himself  voluntarily  into  the  occasion  of  sin 
and  not  to  fall,  although  he  may  have  made  a  thousand  resolutions  and 
a  thousand  promises  to  God.     This  is  clearly  shown  every  day  by  the 


316    OF  THE  MEANS  OF  PRESERVING  THE  GRACE  OF  GOD. 


misery  of  so  many  poor  souls  who  are  plunged  into  vice  for  not  avoiding 
the  occasions.  Anyone  who  has  had  the  evil  habit  of  sins  of  impurity 
must  know  that,  in  order  to  restrain  himself,  it  is  not  enough  merely  to 
avoid  those  occasions  which  are  absolutely  proximate  ;  for  if  he  does  not 
also  fly  from  those  which  are  not  altogether  proximate,-  he  will  easily  fall 
again.  Nor  must  we  allow  ourselves  to  be  deceived  by  the  devil  into 
thinking  that  the  person  toward  whom  we  are  tempted  is  a  saint ;  it  often 
happens  that  the  more  devout  a  .person  is,  the  stronger  is  the  temptation. 
St.  Thomas  Aquinas  says  that  the  holiest  persons  attract  the  most.  The 
temptation  will  commence  in  a  spiritual  way,  and  will  terminate  car- 
nally. The  great  servant  of  God,  F.  Sertorio  Caputo,  of  the  Society  of 
Jesus,  said  that  the  devil  first  induces  one  to  love  a  person's  virtue,  then 
the  person,  and  then  blinds  a  man  and  brings  him  to  ruin.  We  must  also 
fly  from  evil  companions :  we  are  too  weak  ;  the  devil  continually  is 
tempting  us,  and  the  senses  are  drawing  us  to  evil ;  the  slightest  sugges- 
tion of  a  bad  companion  is  alone  wanting  to  make  us  fall.  Therefore  the 
first  thing  that  we  have  to  do  to  save  ourselves  is  to  avoid  evil  occasions 
and  bad  companions.  And  we  must  in  this  matter  use  violence  with 
ourselves,  resolutely  overcoming  all  human  respect.  Those  who  do  not 
use  violence  with  themselves  will  not  be  saved.  It  is  true  that  we  must 
not  put  confidence  in  our  own  strength,  but  only  in  the  divine  assistance ; 
but  God  wills  that  we  should  do  our  part  in  using  violence  with  ourselves, 
when  it  is  necessary  to  do  so,  in  order  to  gain  paradise  :  "  The  violent 
bear  it  away."  (St.  Matt.  xi.  12.) 

2.  Mental  Prayer. — The  second  means  is  mental  prayer.  Without  this, 
the  soul  will  find  it  almost  impossible  to  remain  a  long  time  in  the  grace 
of  God.  The  Holy  Spirit  says:  "In  all  thy  works  remember  thy  last 
end,  and  thou  shalt  never  sin."  (Ecclus.  vii.  40.)  He  who  often  medi- 
tates on  the  four  last  things,  namely  death,  judgment,  and  the  eternity 
of  hell  and  paradise,  will  not  fall  into  sin  ;  these  truths  are  not  to  be  seen 
by  the  natural  eyes,  but  only  with  the  eyes  of  the  mind  :  if  they  are  not 
meditated  on,  they  vanish  from  the  mind  ;  and  then  the  pleasures  of  the 
senses  present  themselves,  and  those  who  do  not  keep  before  themselves 
the  eternal  truths  are  easily  taken  up  by  them ;  and  this  is  why  so  many 
abandoned  themselves  to  vice,  and  are  damned.  All  Christians  know 
and  believe  that  they  must  die,  and  that  we  shall  all  be  judged  ;  but  be- 
cause they  do  not  think  about  it,  they  live  far  from  God.  Without  men- 
tal prayer  there  is  no  light :  we  walk  in  the  dark,  and,  walking  in  the 
dark,  we  do  not  see  the  danger  we  are  in,  we  do  not  make  use  of  the 
means  we  ought,  nor  pray  to  God  to  help  us,  and  so  we  are  lost.  With- 
out prayer  we  have  neither  light  nor  strength  to  advance  in  the  ways  of 
God,  because  without  prayer  we  do  not  ask  God  to  give  us  His  grace, 


OF  THE  MEANS  OF  PRESERVING  THE  GRACE  OF  GOD.  317 

and  without  so  praying  we  shall  certainly  fall.  It  was  for  this  reason 
that  Cardinal  Bellarmine  declared  it  to  be  morally  impossible  for  a  Chris- 
tian who  did  not  meditate  to  persevere  in  the  grace  of  God  ;  whereas,  one 
who  makes  his  meditation  every  day  can  scarcely  fall  into  sin  ;  and  if 
unhappily  he  should  fall  on  some  occasion,  by  continuing  his  prayer  he 
will  return  immediately  to  God.  It  was  said  by  a  servant  of  God,  that 
"  mental  prayer  and  mortal  sin  cannot  exist  together."  Resolve,  then,  to 
make  every  day,  either  in  the  morning  or  in  the  evening — but  it  is  best  in 
the  morning — half  an  hour's  meditation.  In  the  following  chapter  you 
will  see,  briefly  explained,  an  easy  method  for  making  this  prayer.  For 
the  rest,  it  is  sufficient  that  during  that  time  you  should  occupy  your 
thoughts  by  reading  some  book  of  meditations,  either  this  one,  or  one  of 
the  many  there  are  ;  and  from  time  to  time  excite  some  good  affection  or 
some  such  aspiration  as  you  will  find  pointed  out  in  the  following  para- 
graph. Above  all,  I  beg  you  never  to  leave  off  this  prayer,  which  you 
should  practise  at  least  once  a  day,  although  you  may  be  in  great  aridity, 
and  should  feel  great  weariness  in  doing  it.  If  you  do  not  discontinue 
it,  you  will  be  certainly  saved. 

Together  with  prayer,  it  is  of  great  use  to  make  a  spiritual  reading,  in 
private,  in  some  book  which  treats  of  the  life  of  a  saint  or  of  the  Chris- 
tian virtues,  for  half  or  at  least  a  quarter  of  an  hour.  How  many,  by 
reading  a  pious  book,  have  changed  their  way  of  living  and  become 
saints,  like  St.  John  Colombino,  St.  Ignatius  Loyola,  and  so  many  others. 
It  would  also  be  a  most  useful  thing  if  you  were  every  year  to  make  a 
retreat  in  some  religious  house.  But  at  any  rate  do  not  omit  your  daily 
meditation. 

3.  The  frequenting  of  the  Sacraments. — The  third  means  is  frequenting 
the  sacraments  of  confession  and  communion.  By  confession  the  soul 
keeps  itself  purified  ;  and  by  it  not  only  obtains  remission  of  sins,  but  also 
greater  strength  to  resist  temptations.  For  this  purpose  you  should 
choose  your  director,  and  always  confess  to  the  same,  consulting  him  on 
all  important  matters,  even  temporal  ones  ;  and  obey  him  in  everything, 
especially  if  you  are  distressed  by  scruples.  He  who  obeys  his  confessor 
need  not  fear  to  go  astray  :     "He  that  heareth  you  heareth  me."     (St. 

■  Luke  x.  16.)  The  voice  of  the  confessor  is  the  voice  of  God. 
The  holy  Communion  is  called  heavenly  bread,  because  as  common 
bread  preserves  the  life  of  the  body,  so  the  Communion  preserves  the  life 
of  the  soul  :  "  Except  you  eat  the  flesh  of  the  Son  of  Man  ....  you  shall 
not  have  life  in  you."  (St.  John  vi.  52.)  On  the  other  hand,  to  those 
who  often  eat  this  bread  eternal  life  is  promised  :  "  If  any  man  eat  of  this 
bread,  he  shall  live  for  ever."  (St.  John  vi.  52.)  Therefore  the  Council 
of  Trent  calls  the  Communion  "the  medicine  which  delivers  us  from 


3l3         OF  THE  MEANS  OF  PRESERVING  THE  GRACE  OF  GOD. 

venial  sins,  and  preserves  us  from  mortal  ones."  You  should,  then,  re- 
solve to  go  to  Communion  at  least  once  a  week,  being  determined  not  to 
give  it  up  for  anything  in  the  world  ;  there  is  no  affair  of  greater  impor- 
tance than  that  of  your  eternal  salvation.  Indeed,  the  longer  you  remain 
in  the  world,  the  greater  need  you  have  of  assistance,  because  your  temp* 
tations  are  greater.  A  certain  learned  priest  wrote  three  books  against 
the  opinion  which  I  had  maintained,  namely,  that  a  person  who  desin  -  to 
keep  himself  in  the  grace  of  God  may  be  allowed  to  communicate  every 
week,  although  he  may  not  be  purified  from  the  affection  to  venial  sins. 
On  this  matter,  I  beg  the  reader  to  read  the  last  answer  in  my  Instruziom 
Morale,  lately  printed  in  vol.  iii.  append,  i,  §  4,  at  the  end.  To  make  a 
good  confession,  as  also  a  good  communion,  see  the  following  chapter, 
where  you  will  also  find  the  acts  which  may  be  made  before  and  after 
confession  and  communion  by  way  of  preparation  and  thanksgiving. 

4.  To  hear  Mass.  —  The  fourth  means  is  to  hear  Mass  every  day. 
When  we  assist  at  Mass  we  give  more  honor  to  God  than  all  the  angels 
and  saints  in  heaven  can  give  Him,  because  theirs  is  the  honor  of  crea- 
tures ;  but  in  the  Mass  we  offer  to  God  Jesus  Christ,  who  gives  Him  an 
infinite  honor.  Read  the  following  chapter,  where  you  will  also  find  a 
way  of  assisting  at  Mass  with  much  profit. 

5.  The  visit  to  the  Most  Holy  Sacrament  and  to  the  Blessed  Virgin. — 
The  fifth  means  is  to  make  a  visit  every  day  to  the  most  holy  sacrament 
in  some  church,  and  to  the  divine  Mother  before  some  devout  image. 
Jesus  Christ  dwells  on  the  altars  of  so  many  churches  in  order  to  dispense 
graces  to  all  who  come  to  visit  Him  ;  and  thus  the  souls  of  those  who 
practise  this  beautiful  devotion  receive  innumerable  benefits  from  it.  At 
the  end  of  the  next  chapter  you  will  find  the  prayer  which  may  be  said 
when  visiting  the  most  holy  sacrament,  and  one  you  should  say  in  visits 
to  the  divine  Mother.  The  graces  you  ought  especially  to  ask  for,  both 
from  Jesus  and  Mary,  are  the  love  of  God  and  holy  perseverance  till 
death. 

6.  Prayer. — The  sixth  means  which  I  recommend  you,  above  all,  to 
put  in  practice  is  holy  prayer.  It  is  certain  that  without  the  divine  assist- 
ance we  can  do  nothing  good  for  our  souls.  God  also  has  declared  that 
graces  are  granted  to  those  only  who  ask  for  them  :  "  Ask,  and  it  shall 
be  given  you."  (St.  Matt.  vii.  7.)  Seek,  and  it  shall  be  given  you  ;  there- 
fore, as  says  St.  Teresa,  "he  who  seeks  not  does  not  receive."  Hence  it 
is  a  common  opinion  of  the  holy  fathers,  with  St.  Thomas,  that  without 
prayer  it  is  impossible  to  persevere  in  the  grace  of  God,  and  to  save  one- 
self. But  he  who  prays  is  sure  of  the  help  of  God  ;  we  have  His  word 
for  it,  which  cannot  fail,  repeated  so  often  in  the  sacred  gospels  :  "  All 
things  whatsoever  you  ask  when  ye  pray,  believe  that  you  shall  receive, 


DE  VO  UT  EXERCISES  TO  BE  PR  A  C  TISED.  3 1 9 

and  they  shall  come  to  you."  (St.  Mark  xi.  24.)  "  Every  one  that  asketh 
receiveth."  (St.  Luke  xi.  10.)  "Amen,  amen,  I  say  unto  you,  if  you  ask 
the  Father  any  thing  in  my  name,  He  will  give  it  you."  (St.  John  xvi. 
23.)  God  grants  everything  that  we  ask  Him  for  in  the  name  of  Jesus 
Christ.  If,  then,  we  wish  to  be  saved  we  must  pray,  and  pray  with  hu- 
mility and  confidence,  and,  above  all,  with  perseverance.  And  this  is 
why  mental  prayer  is  so  useful,  because  then  we  remember  to  pray  ; 
otherwise  we  forget  it,  and  so  are  lost.     St.  Teresa  says  that  out  of  her 

I  desire  of  seeing  every  one  saved,  she  would  have  wished  to  go  to  the  top 
of  a  mountain  and  then  to  cry  out,  so  as  to  be  heard  by  all  men,  nothing 
but  these  words,  "  Pray  !  pray  ! "  The  ancient  fathers  of  the  desert  in 
their  conferences  decided  that  there  was  no  better  means  of  saving  our- 
selves than  by  continually  repeating  the  prayer  of  David  :  "  Incline  unto 

;  my  aid,  O  God  !  O  Lord,  make  haste  to  help  me  ! "  So  let  us  also  try  to 
say.     Or  else  let  us  make  use  of  the  beautiful  ejaculation  of  the  blessed 

■  F.  Leonard  of  Porto  Maurizio  :  "  My  Jesus,  mercy  !  "  and  the  two  princi- 
pal graces  which  we  must  always  ask  for,  as  I  have  said  before,  are  the 
love  of  God  and  holy  perseverance.     We  must  always  ask  the  same 

;  graces  from  the  most  holy  Mary,  who  is  called  the  dispenser  of  all  the 
divine  graces  ;  and  when  we  pray  to  her,  she  certainly  obtains  them  for 
us  from  God.  Therefore  does  St.  Bernard  thus  exhort  us:  "Let  us  seek 
grace,  and  let  us  seek  it  through  Mary  ;  for  what  she  seeks  she  finds,  and 
she  cannot  be  disappointed." 


CHAPTER  II. 

DEVOUT     EXERCISES     TO     BE     PRACTISED. 
I.     ACTS     ON     RISING     IN     THE     MORNING. 

Make  the  sign  of  the  cross,  and  then  say:  (1)  "My  God,  I  adore 
thee  and  love  thee  with  all  my  heart."  (2)  "I  thank  thee  for  all  thy 
benefits,  and  especially  for  having  preserved  me  this  night."  (3)  "  I 
offer  thee  whatever  I  may  do  or  suffer  this  day,  in  union  with  the  actions 
and  sufferings  of  Jesus  and  of  Mary,  with  the  intention  of  gaining  all  the 
indulgences  I  can."  (4)  "I  resolve  to  fly  from  all  sin  this  day,  and 
especially  such  a  one  (it  is  good  to  make  a  resolution,  particularly  about 
the  fault  into  which  we  fall  the  oftenest);  and  I  beg  of  thee  to  give  me 
perseverance,  for  the  love  of  Jesus  Christ.  I  resolve  to  conform  myself 
to  thy  holy  will,  and  particularly  in  those  things  which  are  contrary  to 
my  inclination,  saying  always  :  '  Lord,  thy  will  be  done.' 


120  DEVOUT  EXERCISES  TO  BE  PRACTISED. 


"  My  Jesus,  keep  thy  hand  over  me  this  day.  Most  holy  Mary,  take 
me  beneath  thy  mantle.  And  do  thou,  eternal  Father,  help  me,  for  the 
love  of  Jesus  and  Mary.  O  my  angel  guardian  and  my  patron  saints, 
assist  me."  An  "  Our  Father"  and  a  "Hail  Mary"  and  the  creed,  with 
three  M  Hail  Marys  "  in  honor  of  the  purity  of  Mary. 

When  you  begin  any  work  or  study,  say,  "  Lord,  I  offer  thee  this 
work."  When  you  eat,  "  My  God,  bless  this  food  and  me,  that  I  may 
commit  no  fault  about  it ;  and  may  all  be  for  thy  glory."  After  havin 
eaten,  "  I  thank  thee,  Lord,  for  having  done  good  to  one  who  was  thin 
enemy."  When  the  clock  strikes,  "  My  Jesus,  I  love  thee  ;  never  permi 
me  to  offend  thee  again,  and  let  me  never  be  separated  from  thee."  I 
adverse  circumstances,  "  Lord,  since  thou  hast  so  willed  it,  I  will  it  also.' 
In  time  of  temptation  often  repeat,  "  Jesus  and  Mary  ! "  When  yo 
know  or  doubt  of  some  fault  or  sin  you  have  committed,  say  imme 
diately,  "  My  God,  I  repent  of  having  offended  thee,  O  infinite  good- 
ness ;  I  will  do  so  no  more."  And  if  it  was  a  grievous  sin  confess  it 
directly. 

It  would  be  a  good  thing  for  parents,  masters  and  mistresses,  to  make  the  children  under 
them  learn  these  acts  by  heart,  that  they  may  make  use  of  them  afterward  throughout  their 
whole  life. 

2.    METHOD  OF  MAKING  MENTAL  PRAYER. 

Mental  prayer  consists  of  three  parts  :  the  preparation,  meditation,  and 
the  conclusion.  The  preparation  consists  of  three  acts  :  one  of  faith  in 
the  presence  of  God  ;  of  humility,  with  a  short  act  of  contrition  ;  and  of 
prayer  to  be  enlightened,  saying  as  follows,  for  the  first :  "  My  God,  I 
believe  that  thou  art  present  with  me,  and  I  adore  thee  with  all  the  affec- 
tion of  my  soul."  For  the  second  :  "  O  Lord,  by  my  sins  I  deserve  to  be 
now  in  hell  ;  I  repent,  O  infinite  goodness,  with  my  whole  heart,  of  hav- 
ing offended  thee."  For  the  third  :  "My  God,  for  the  love  of  Jesus  and 
Mary,  give  me  light  in  this  prayer,  that  I  may  profit  by  it."  Then  say  a 
"  Hail  Mary  "  to  the  most  blessed  Virgin,  that  she  may  obtain  light  for 
us  ;  and  a  "  Glory  be  to  the  Father,"  to  St.  Joseph,  to  your  guardian  angel, 
and  to  your  patron  saint,  for  the  same  end.  These  acts  should  be  made 
with  attention,  but  briefly  ;  and  then  you  go  on  directly  to  the  medita- 
tion. 

In  the  meditation  you  can  always  make  use  of  some  book,  at  least  at 
the  commencement,  and  stop  where  you  find  yourself  most  touched. 
St.  Francis  of  Sales  says  that  in  this  we  should  do  as  the  bees,  which 
stop  on  a  flower  as  long  as  they  find  any  honey  on  it,  and  then  pass  on  to 
another.  It  should  also  be  observed  that  the  fruits  to  be  gained  by  medi- 
tation are  three  in  number :  to  make  affections,  to  pray,  and  to  make  res- 


DEVOUT  EXERCISES  TO  BE  PR  A  C  TISED.  3  2 1 

•  olutions  ;  and  in  these  consists  the  profit  to  be  derived  from  mental 
prayer.  After  you  have  meditated  on  some  eternal  truth,  and  God  has 
spoken  to  your  heart,  you  must  also  speak  to  God  ;  and  first,  by  forming- 
affections,  be  they  acts  of  faith,  of  thanksgiving,  of  humility,  or  of  hope : 
but  above  all,  repeat  the  acts  of  love  and  contrition.  St.  Thomas  says 
that  every  act  of  love  merits  for  us  the  grace  of  God  and  paradise  : 
"  Every  act  of  love  merits  eternal  life."  Each  act  of  contrition  obtains 
the  same  thing.  Acts  of  love  are  such  as  these  :  "My  God,  I  love  thee 
above  all  things.  I  love  thee  with  all  my  heart.  I  desire  to  do  thy  will 
in  all  things.  I  rejoice  that  thou  art  infinitely  happy,"  and  the  like. 
For  an  act  of  contrition  it  is  enough  to  say  ;  "  O  infinite  goodness,  I  re- 
pent of  having  offended  thee." 

In  the  second  place,  you  must  pray  ;  ask  God  to  enlighten  you,  to 
give  you  humility  or  other  virtues,  to  grant  you  a  good  death  and  eternal 
salvation ;  but,  above  all,  His  love  and  holy  perseverance.  And  when 
the  soul  is  in  great  aridity,  it  is  sufficient  to  repeat :  "  My  God,  help  me  ! 
Lord,  have  mercy  on  me  !  My  Jesus,  have  mercy  !  "  and  if  you  do  noth- 
ing but  this,  your  prayer  will  succeed  exceedingly  well. 

In  the  third  place,  before  finishing  your  prayer,  you  must  form  a  par- 
ticular resolution  ;  as,  for  instance,  to  avoid  some  occasion  of  sin,  to  bear 
with  an  annoyance  from  some  person,  to  correct  some  fault,  and  the  like. 

Finally,  in  the  conclusion,  three  acts  are  to  be  made :  in  the  first,  we 
must  thank  God  for  the  inspirations  we  have  received  ;  in  the  second,  we 
must  make  a  determination  to  observe  the  resolutions  we  have  made  ;  in 
the  third,  we  must  ask  God,  for  the  love  of  Jesus  and  Mary,  to  help  us 
to  keep  our  purpose.  The  prayer  concludes  by  the  recommendation  of 
the  souls  in  purgatory,  the  prelates  of  the  Church,  sinners,  and  all  our  re- 
;  latives  and  friends,  for  which  we  may  say  an  "  Our  Father  "  and  a  "  Hail 
Mary."  St.  Francis  of  Sales  exhorts  us  to  choose  some  thought  which 
may  have  struck  us  more  especially  in  our  prayer,  that  we  may  remem- 
der  it  during  the  rest  of  the  day. 

Benedict  XIV.  granted  seven  years'  indulgence  to  those  who  make  half  an  hour's  mental 
prayer  during  the  day,  and  a  plenary  indulgence  if  it  is  made  every  day  for  a  month,  on  the 
condition  of  confession  and  communion. 


I 


ACTS  TO   BE    MADE    BY  WAY  OF    PREPARATION    AND    THANKSGIVING    BOTH    FOR 
CONFESSION  AND  COMMUNION. 


Before  confessing,  the  penitent  should  beg  for  light  from  God  to  enable  him  to  know  what 
sins  he  has  committed,  and  to  obtain  the  grace  of  a  true  sorrow  and  purpose  of  amendment. 
He  should  also  particularly  recommend  himself  to  Our  Lady  of  Sorrows  that  she  may  obtain 
contrition  for  him.     Then  he  may  make  the  following  acts  : 

Act  before  Confession. — O  God  of  infinite  majesty,  behold  at  thy  feet  a 


DEVOUT  EXERCISES  TO  BE  PRACTISED. 

traitor,  who  has  offended  thee  over  and  over  again,  but  who  now  hum  Mi 
seeks  forgiveness.  O  Lord,  reject  me  not ;  thou  dost  not  despise  a  heai 
that  humbles  itself:  "A  contrite  and  humble  heart,  O  God,  thou  wilt  Qi 
despise."  (Ps.  1.  19.)  I  thank  thee  that  thou  hast  waited  for  me  till  now, 
and  hast  not  let  me  die  in  sin,  casting  me  into  hell  as  I  deserved.  Since 
thou  hast  waited  for  me,  my  God,  I  hope  that,  by  the  merits  of  Jesus 
Christ,  thou  wilt  pardon  me  in  this  confession  for  all  the  offences  I  have 
committed  against  thee ;  I  repent,  and  am  sorry  for  them,  because  by 
them  I  have  merited  hell  and  lost  paradise.  But,  above  all,  it  is  not  so 
much  on  account  of  hell  which  I  have  merited,  but  because  I  have  offended 
thee,  O  infinite  goodness,  that  I  am  sorry  from  the  bottom  of  my  heart. 
I  love  thee,  O  sovereign  good ;  and  because  I  love  thee,  I  repent  of  all 
the  insults  I  have  offered  thee.  I  have  turned  my  back  upon  thee  ;  I  have 
not  respected  thee ;  I  have  despised  thy  grace  and  thy  friendship.  O 
Lord,  I  have  lost  thee  by  my  own  free  will ;  forgive  me  all  my  sins  for 
the  love  of  Jesus  Christ,  now  that  I  repent  with  all  my  heart ;  I  hate,  de- 
test, and  abominate  them  above  every  ill.  And  I  repent  not  only  of 
mortal  sins,  but  also  of  venial  sins,  because  these  are  also  displeasing  to 
thee.  I  resolve  for  the  future,  by  thy  grace,  nevermore  willingly  to  offend 
thee.     Yes,  my  God,  I  will  rather  die  than  ever  sin  again. 

And  if  a  person  confesses  a  sin  into  which  he  has  often  relapsed,  it  is  a  good  thing  to 
resolve  particularly  not  to  fall  into  it  again,  by  promising  to  avoid  the  occasion  of  it,  and  to 
take  the  means  pointed  out  by  the  confessor,  or  such  as  he  may  himself  judge  to  be  most  effi- 
cacious, for  correcting  himself  of  it. 

Act  after  Confession. — My  dear  Jesus,  how  much  do  I  not  owe  thee ! 
By  the  merits  of  thy  blood  I  hope  that  I  have  this  day  been  pardoned.  I 
thank  thee  above  all  things.  I  hope  to  reach  heaven,  where  I  shall 
praise  thy  mercies  forever.  My  God,  if  I  have  hitherto  lost  thee  so  often, 
I  now  desire  to  lose  thee  no  more.  From  this  day  forward  I  will  change 
my  life  in  earnest  Thou  dost  merit  all  my  love  ;  I  will  love  thee  truly ;  I 
will  no  longer  see  myself  separated  from  thee.  I  have  promised  thee 
this  already ;  now  I  repeat  my  promise  of  being  ready  to  die  rather  than 
offend  thee  again.  I  promise  also  to  avoid  all  occasions  of  sin ;  and  to 
take  such  means  as  shall  prevent  my  falling  again.  My  Jesus,  thou  know- 
est  my  weakness ;  give  me  grace  to  be  faithful  to  thee  till  death,  and  to 
have  recourse  to  thee  when  I  am  tempted.  Most  holy  Mary,  help  me ! 
Thou  art  the  mother  of  perseverance ;  I  place  my  hope  in  thee. 

Preparation  for    Communion. 

There  is  no  means  more  efficacious  in  freeing  us  from  our  sins  and  in  enabling  us  to  advance 
in  the  love  of  God,  than  the  holy  Communion.  Why  is  it,  then,  that  some  souls  find  them- 
selves always  in  the  same  tepidity,  and  committing  the  same  faults,  notwithstanding  the  many 


DEVOUT  EXERCISES  TO  BE  PRACTISED.  323 

communions  they  make  ?  This  happens  through  the  want  of  a  proper  disposition  and  prepara- 
tion. Two  things  are  requisite  for  this  preparation.  The  first  is  to  disengage  our  heart  from 
all  affections  which  are  an  impediment  to  the  divine  love.  The  second  is  to  have  a  great  desire 
to  love  God.  And  this,  says  St.  Francis  of  Sales,  should  be  our  chief  intention  when  we 
communicate,  namely,  to  increase  in  divine  love.  Out  of  love  alone,  says  the  saint,  ought  our 
God  to  be  received,  who  out  of  love  alone  gives  Himself  to  us.  For  this  end  let  us  make  the 
following  acts. 

Acts  before  Communion. — My  beloved  Jesus,  true  Son  of  God,  who 
didst  die  for  me  on  the  cross  in  a  sea  of  sorrows  and  ignominy,  I  firmly 
believe  that  thou  art  present  in  the  most  holy  sacrament  ;  and  for  this 
faith  I  am  ready  to  give  my  life. 

My  dear  Redeemer,  I  hope  by  thy  goodness,  and  through  the  merits 
of  thy  blood,  that  when  thou  dost  come  to  me  this  morning,  thou  wilt 
inflame  me  with  thy  holy  love,  and  wilt  give  me  all  those  graces  which  I 
need  to  keep  me  obedient  and  faithful  to  thee  till  death. 

Ah,  my  God,  true  and  only  lover  of  my  soul,  what  couldst  thou  do 
more  to  oblige  me  to  love  thee  ?  Thou  wast  not  satisfied,  my  Love,  with 
dying  for  me,  but  thou  wouldst  also  institute  the  most  holy  sacrament, 
making  thyself  my  food,  and  giving  thyself  all  to  me  ;  thus  uniting  thy- 
self most  closely  to  such  a  miserable  and  ungrateful  creature.  Thou 
dost  thyself  invite  me  to  receive  thee,  and  dost  greatly  desire  that  I 
should  receive  thee.     O  infinite  Love  !     A  God  gives  Himself  all  to  me  i 

0  my  God,  O  infinite  Love,  worthy  of  infinite  love,  I  love  thee  above  all 
things;  I  love  thee  with  all  my  heart;  I  love  thee  more  than  myself,  more 
than  my  life  ;  I  love  thee  because  thou  art  worthy  of  being  loved  ;  and  I 
love  thee  also  to  please  thee,  since  thou  dost  desire  my  love.  Depart 
from  my  soul,  all  ye  earthly  affections  ;  to  thee  alone,  my  Jesus,  my 
treasure,  my  all,  will  I  give  all  my  love.  This  morning  thou  dost  give  thy- 
self all  to  me,  and  I  give  myself  all  to  thee.     Permit  me  to  love  thee  ;  for 

desire  none  but  thee,  and  nothing  but  what  is  pleasing  to  thee.  I  love 
thee,  O  my  Saviour,  and  I  unite  my  poor  love  to  the  love  of  all  the 
angels  and  saints,  and  of  thy  Mother  Mary,  and  the  love  of  thy  eternal 
Father.  Oh,  that  I  could  see  thee  loved  by  all !  Oh,  that  I  could  make 
thee  loved  by  all  men,  and  loved  as  much  as  thou  dost  deserve ! 

Behold,  O  my  Jesus,  I  am  now  about  to  draw  near  to  feed  on  thy 
most  sacred  flesh.  Ah,  my  God,  who  am  I  ?  and  who  art  thou  ?  Thou 
art  a  Lord  of  infinite  goodness,  and  I  am  a  loathsome  worm,  defiled  by 
so  many  sins,  and  who  have  driven  thee  out  of  my  soul  so  often. 

Dcmine,  non  sum  dignus.  Lord,  I  am  not  worthy  to  remain  in  thy 
)resence  ;  I  ought  to  be  in  hell  for  ever,  far  away,  and  abandoned  by 
thee.     But  out  of  thy  goodness  thou  callest  me  to  receive  thee.     Behold, 

1  come :   I  come  humbled  and  in  confusion  for  the  great  displeasure  I 
lave  given  thee,  but  trusting  entirely  to  thy  mercy  and  to  the  love  thou 


324  DEVOUT  EXERCISES  TO  BE  PRACTISED. 

hast  for  me.  I  am  exceedingly  sorry,  O  my  loving  Redeemer,  for  hav- 
ing so  often  offended  thee  in  time  past.  Thou  didst  even  give  thy  lift 
for  me,  and  1  have  so  often  despised  thy  grace  and  thy  love,  and  hav< 
exchanged  thee  for  nothing.  I  repent,  and  am  sorry  with  all  my  heart 
for  every  offense  which  I  have  offered  thee,  whether  grievous  or  light, 
because  it  was  an  offense  against  thee,  who  art  infinite  goodness.  1  hope 
thou  hast  already  pardoned  me  ;  but  if  thou  hast  not  yet  forgiven 
me,  pardon  me,  my  Jesus,  before  I  receive  thee.  Ah,  receive  me  quickly 
into  thy  grace,  since  it  is  thy  will  soon  to  come  and  dwell  within  me. 

Come,  then,  my  Jesus,  come  into  my  soul,  which  sighs  after  thee. 
My  only  and  infinite  good,  my  life,  my  love,  my  all,  I  would  desire  to 
receive  thee  this  morning  with  the  same  love  with  which  those  souls  who 
love  thee  most  have  received  thee,  and  with  the  same  fervor  with  which 
thy  most  holy  mother  received  thee  ;  to  her  communions  I  wish  to  unite 
this  one  of  mine.  O  blessed  Virgin,  and  my  Mother  Mary,  give  me  thy 
Son  ;  I  intend  to  receive  Him  from  thy  hands.  Tell  Him  that  I  am  thy 
servant,  and  thus  will  He  press  me  more  lovingly  to  His  heart,  now  that 
He  is  coming  to  me. 

Acts  after  Communion. 

The  time  after  communion  is  a  precious  time  for  gaining  treasures  of  grace,  because  the 
acts  and  prayers  made  whilst  the  soul  is  thus  united  to  Jesus  Christ  have  more  merit,  and  are 
of  more  value  than  when  they  are  made  at  any  other  time.  St.  Teresa  says  that  our  Lord  then 
dwells  in  the  soul  enthroned  as  on  a  mercy-seat,  and  speaks  to  it  in  these  words:  "  My  child, 
ask  of  me  what  you  will;  for  this  end  am  I  come  to  you  to  do  you  good."  Oh,  what  great 
favors  do  those  receive  who  converse  with  Jesus  Christ  after  communion  !  The  Ven.  F.  Avila 
never  omitted  to  remain  two  hours  in  prayer  after  communion;  and  St.  Aloysius  Gonzaga  con- 
tinued his  thanksgiving  for  three  days.  Let  the  communicant,  then,  make  the  following  acts, 
and  try  during  the  rest  of  the  day  to  go  on  making  acts  of  love  and  prayer,  in  order  to  keep 
himself  united  to  Jesus  Christ,  whom  he  has  received  in  the  morning. 

Lo!  my  Jesus,  thou  hast  come,  thou  art  now  within  me,  and  hast 
made  thyself  all  mine.  Be  thou  welcome,  my  beloved  Redeemer.  I 
adore  thee,  and  cast  myself  at  thy  feet  ;  I  embrace  thee,  I  press  thee  to 
my  heart,  and  thank  thee  for  that  thou  hast  deigned  to  enter  into  my 
breast.  O  Mary,  O  my  patron  saints,  O  my  guardian  angel,  do  you  all 
thank  Him  for  me  !  Since,  then,  O  my  divine  King,  thou  art  come  to  visit 
me  with  so  much  love,  I  give  thee  my  will,  my  liberty,  and  my  whole 
self.  Thou  hast  given  thyself  all  to  me :  I  will  give  myself  all  to  thee  ; 
I  will  no  longer  belong  to  myself  ;  from  this  day  forward  I  will  be  thine, 
and  altogether  thine.  I  desire  that  my  soul,  my  body,  my  faculties,  my 
senses,  should  be  all  thine,  that  they  may  be  employed  in  serving  and 
pleasing  thee.  To  thee  I  consecrate  all  my  thoughts,  my  desires,  my  af- 
fections, and  all  my  life.     I  have  offended  thee  enough,  my  Jesus ;  I  de- 


DE  VO  UT  EXERCISES  TO  BE  PRA  C TISED.  325 

sire  to  spend  the  remainder  of  my  life  in  loving  thee,  who  hast  loved  me 
so  much. 

Accept,  O  God  of  my  soul,  the  sacrifice  which  I,   a  miserable  sinner, 
make  to  thee,  and  who  desires  only  to  love  and  please  thee.     Work  thou 
\  in  me,  and  dispose  of   me,  and  of   all  things  belonging  to  me,  as  thou 
:  pleasest     May  Thy  love  destroy  in  me  all  those  affections  which  are  dis- 
pleasing to  thee,  that  I  may  be  all  thine,  and  may  live  only  to  please  thee. 
I  ask  thee  not  for  goods  of  this  world,  for  pleasures,  for  honors  ;  give 
:  me,  I  pray  thee,  by  the  merits  of  thy  passion,  O  my  Jesus,  a  constant  sor- 
row for  my  sins.    Enlighten  me,  and  make  me  know  the  vanity  of  worldly 
goods,  and  how  much  thou  dost  deserve  to  be  loved.     Separate  me  from 
all  attachment  to  the  world,  and  bind  me  entirely  to  thy  love,  that  from 
'  henceforth  my  will  may  neither  seek  nor  desire  any  thing  but  what  thou 
I  wiliest.     Give  me  patience  and  resignation  in  infirmities,  in  poverty,  and 
,  in  all  those  things  which  are  contrary  to  my  self-love.     Make  me  gentle 
toward  those  who  despise  me.     Give  me  a  holy  death.     Give  me  thy  holy 
love.     And,  above  all,  I  pray  thee  to  give  me  perseverance  in  thy  grace 
till  death  ;  never  permit  me  to  separate  myself  from  thee  again  (Jesu  dul- 
cissime,  ne  permit las  me  separari  a  te).     And  I  also  ask  of  thee  the  grace 
always  to  have  recourse  ,to  thee,  and  to  invoke  thy  aid,  O  my  Jesus,  in  all 
my  temptations  ;  and  the  grace  to  ask  thee  always  for  holy  perseverance. 
0  eternal  Father,  thy  Son  Jesus  Christ  has  promised  me  that  thou 
!  wilt  grant  me  everything  that  I  shall  ask  thee  in  His  name :  "  If  you  ask 
the  Father  anything  in   my  name,   He  will  give  it  you."     (St.  John  xvi. 
\  23.)     In  the  name,  therefore,  and  by  the  merits  of  this  Son,  I  ask  for  thy 
:  love  and  holy  perseverance,  that  I  may  one  day  love  thee  in  heaven  with 
all  my  strength,  and  sing  thy  mercies  for  ever,  secure  of  nevermore  being 
separated  from  thee. 

0  most  holy  Mary,  my  mother  and  my  hope,  obtain  for  me  these 
graces  which  I  so  desire  ;  as  also  a  great  love  for  thee,  my  Queen  ;  may 
I  always  recommend  myself  to  thee  in  all  my  necessities  ! 

4.  METHOD  OF  HEARING  MASS. 

The  same  action  is  performed  in  the  Mass  as  was  accomplished  on  Calvary  ;  except  that 
there  the  blood  of  Jesus  Christ  was  really  shed,  while  on  the  altar  it  is  shed  mystically  ;  but  in 
the  Mass  the  merits  of  the  passion  of  Jesus  are  applied  to  each  one  in  particular.  To  hear  Mass, 
therefore,  with  great  fruit,  we  must  pay  attention  to  the  ends  for  which  it  was  instituted,  namely  : 
1.  To  honor  God.  2.  To  thank  Him  for  His  benefits.  3.  To  satisfy  for  our  sins.  4.  To  ob- 
tain graces.     For  this  reason  you  may  use  the  following  prayer  during  Mass: 

Eternal  Father,  in  this  sacrifice  I  offer  to  thee  thy  Son  Jesus  with  all 
the  merits  of  His  passion  :  1.  In  honor  of  thy  majesty.  2.  In  thanksgiv- 
ing for  all  the  favors  thou  hast  hitherto  shown  me,  and  for  all  those  which 


326  DEVOUT  EXERCISES  TO  BE  PRACTISED. 

I  hope  to  receive  for  all  eternity.  3.  In  satisfaction  for  my  sins,  and  for 
those  of  all  the  living  and  dead.  4.  To  obtain  eternal  salvation,  and  all 
the  graces  which  are  necessary  for  me  to  gain  it. 

At  the  elevation  of  the  Host:  My  God,  for  the  love  of  this  thy  Son,  par 
don  me  and  give  me  holy  perseverance. 

At  the  elevation  of  t lie  Chalice  :  By  the  blood  of  Jesus,  give  me  thy  love 
and  a  holy  death. 

At  the  communion  of  the  priest  make  a  spiritual  com?nunion,  saying:  My 
Jesus,  I  love  thee,  and  desire  to  possess  thee.  I  embrace  thee,  and  I  will 
nevermore  separate  myself  from  thee. 

5.    ACTSTO  BE  MADE  IN  VISITING  THE  MOST  HOLY  SACRAMENT  AND  THE  DIVIN1 

MOTHER. 

My  Lord  Jesus  Christ,  who,  for  the  love  thou  bearest  to  mankind,  dost 
remain  night  and  day  in  this  sacrament,  full  of  pity  and  love,  awaiting, 
calling,  and  receiving  all  who  come  to  visit  thee  ;  I  believe  that  thou  art 
present  in  the  sacrament  of  the  altar  ;  I  adore  thee  from  the  depths  of  my 
own  nothingness  ;  I  thank  thee  for  the  many  graces  thou  hast  given  me, 
and  especially  for  having  given  me  thyself  in  this  sacrament ;  for  having 
given  me  Mary  thy  mother  as  my  advocate,  and  for  having  called  me  to 
visit  thee  in  this  church.  I  salute  thy  most  amiable  and  most  loving 
heart ;  and  I  do  so,  first,  in  thanksgiving  for  this  great  gift  ;  second,  to 
atone  for  all  the  insults  thou  hast  received  in  this  sacrament  from  all  in- 
fidels, heretics,  and  bad  Catholics  ;  third,  I  intend  in  this  visit  to  adore 
thee  in  all  those  places  where  thou,  thus  veiled  in  the  most  holy  sacra- 
ment, art  least  reverenced  and  most  abandoned.  My  Jesus,  I  love  thee 
with  my  whole  heart.  I  am  sorry  that  I  have  hitherto  so  often  offended 
thy  infinite  goodness.  With  the  help  of  thy  grace,  I  resolve  to  displease 
thee  no  more  ;  and,  unworthy  as  I  am,  I  now  consecrate  myself  wholly  to 
thee  ;  I  renounce  and  give  to  thee  my  will,  my  affections,  my  desires,  and 
all  that  is  mine.  Henceforward  do  with  me,  and  all  that  belongs  to  me, 
whatsoever  thou  pleasest.  I  ask  for  nothing  but  thee  and  thy  holy  love, 
final  perseverance,  and  a  perfect  fulfillment  of  thy  will.  I  recommend  to 
thee  the  souls  in  purgatory,  especially  those  who  were  most  devout  to  this 
most  holy  sacrament,  and  to  most  holy  Mary.  I  also  recommend  to  thee 
all  poor  sinners.  And  lastly,  my  beloved  Saviour,  I  unite  all  my  affec- 
tions with  those  of  thy  most  loving  heart  ;  and  thus  united,  I  offer  them 
to  thy  eternal  Father  ;  and  in  thy  name  I  beseech  Him  to  accept  and 
grant  them. 

On  visiting  any  image  of  the  ever-blessed  Virgin. — Most  holy,  immacu- 
late Virgin  Mary,  my  Mother,  I,  the  most  miserable  of  sinners,  have  this 
day  recourse  to  thee,  the  Mother  of  my  Lord,  the  Queen  of  the  universe, 


DE  VO  UT  EXERCISES  TO  BE  PR  A  C  TISED.  327 

,  the  advocate,  the  hope,  the  refuge  of  sinners.     1  worship  thee,  O  great 

Oueen,  and  I  thank  thee  for  the  many  favors  thou  hast  hitherto  obtained 

for  me ;  especially  for  having  delivered  me  from  hell,  which  I  have  so 

often  deserved.     I  love  thee,  O  most  amiable  Lady,  worthy  of  all  love ; 

and  for  the  love  I  bear  thee,  I  promise  to  serve  thee  always,  and  to  do 

everything  in  my  power  to   make  others  serve  thee  also.     In  thee  do  I 

hope ;  I  place  my  salvation  in  thy  hands.     Accept  me  for  thy  servant, 

receive  me  under  thy  mantle,  O  Mother  of  mercy.    Thou  art  all-powerful 

\  with  God ;  free  me,  then,  from  all  temptations,  or  at  least  obtain  for  me 

strength  to  conquer  them  as  long  as  I  live.     From  thee  I  beg  a  true  love 

of  Jesus  Christ ;  and  by  thy  help  I  hope  for  a  good   death.     I  beseech 

thee,  Mother,  by  the  love  thou  bearest  to  God,  that  thou  wilt  always  help 

\  me,  but  especially  at  the  last  moment  of  my  life.     Leave  me  not  till  thou 

:  shalt  see  me  safe  in  heaven,  blessing  thee,  and  singing  thy  mercies  for  all 

eternity.  Amen.    This  is  my  hope.     So  may  it  be. 

6.   CHRISTIAN    ACTS,    TO    BE    MADE    IN    THE    EVENING    BEFORE    GOING   TO    BED. 

Before  going  to  rest,  make  your  examination  of  conscience  in  the  following  manner:  First 
thank  God  for  all  the  favors  you  have  received  ;  then  cast  a  glance  over  all  the  actions  you 
!  have  done,  and  the  words  you  have  spoken,  during  the  day,  repenting  of  all  the  faults  you  have 
,   committed.     Afterward  make  the  Christian^  acts  in  the  following  manner: 

Act  of  faith. — O  my  God,  who  art  infallible  truth,  because  thou  hast 
revealed  it  to  thy  Church,  I  believe  all  that  she  proposes  to  my  belief.  I 
believe  that  thou  art  my  God,  the  Creator  of  all  things  ;  that  thou  dost 
reward  the  just  with  an  eternal  paradise,  and  dost  punish  the  wicked  in 
hell  for  all  eternity^  I  believe  that  thou  art  one  in  essence,  and  three  in 
persons,  namely  Father,  Son  and  Holy  Ghost.  I  believe  in  the  incarna- 
j  tion  and  death  of  Jesus  Christ.  I  believe,  in  fine,  all  that  the  holy  Church 
believes.  I  thank  thee  for  having  made  me  a  Christian ;  and  I  protest 
'■■   that  I  will  live  and  die  in  this  holy  faith. 

Act  of  hope. — O  my  God,  confiding  in  thy  promises,  because  thou  art 
powerful,  faithful  and  merciful,  I  hope,  through  the  merits  of  Jesus 
Christ,  to  obtain  pardon  of  my  sins,  final  perseverance,  and  the  glory  of 
paradise. 

Act  of  love  and  contrition. — O  my  God,  because  thou  art  infinite  good- 
ness, worthy  of  infinite  love,  I  love  thee  with  all  my  heart  above  all  things  ; 
and  for  the  love  of  thee  I  love  my  neighbor  also.  I  repent  with  all  my 
heart,  and  am  sorry  above  all  things  for  all  my  sins,  because  by  them  I 
have  offended  thy  infinite  goodness.  I  resolve,  by  the  help  of  thy  grace, 
which  I  beseech  thee  to  grant  me  now  and  always,  rather  to  die  than  ever 
to  offend  thee  again.  I  propose,  also,  to  receive  the  holy  sacraments  dur- 
ing my  life,  and  at  the  hour  of  my  death. 


3«8  DEVOUT  EXERCISES  TO  BE  PRACTISED. 

It  is  well  to  know  that,  to  those  who  make  these  Christian  acts  with  the  desire  of  receiving 
the  holy  sacraments  during  their  life  and  at  their  death,  Benedict  XIII.  granted  seven 
indulgence;  and  a  plenary  indulgence,  applicable  to  the  souls  in  purgatory,  when  they  an 
regularly  for  a  month;  as  also  a  plenary  indulgence  in  articulo  mortis.     Besides,  by  a  c< 
sion  of  Benedict  XIV.,  the  indulgence  may  be  gained  several  times  a  day  by  a  y  one  who  re- 
cites the  above  acts,  provided  he  does  so  with  the  intention  of  gaining  the  indulgence. 

Conclude  the  whole  by  saying  the  rosary  and  the  litany  of  the  blessed  Virgin. 

Devout  acts  to  be  made  every  day. — I  adore  thee,  my  God,  most  holy 
Trinity,  Father,  Son  and  Holy  Ghost,  three  persons  and  one  only  God. 

I  humble  myself  in  the  abyss  of  my  nothingness  to  the  will  of  thy  in- 
finite majesty. 

I  firmly  believe  all  that  thou  hast  deigned  to  make  known  to  me  by 
means  of  the  Holy  Scripture  and  thy  holy  Church,  because  thou  hast  said 
it  ;  and  I  am  ready  to  give  my  life  a  thousand  times  for  this  faith. 

I  place  all  my  hope  in  thee.  Whatever  good  I  may  have,  whether 
spiritual  or  temporal,  either  in  this  life  or  in  the  next,  I  hope  for  from  thee, 
through  the  merits  of  Jesus  Christ,  O  God,  my  life  and  my  only  hope. 

I  love  thee,  infinite  goodness,  with  all  the  affection  of  my  heart  and  of 
my  soul,  because  thou  dost  merit  all  my  love.  I  wish  I  knew  how  to  love 
thee  as  the  angels,  the  saints,  and  just  men  love  thee.  I  unite  my  imper- 
fect love  with  that  which  all  the  saints,  most  holy  Mary,  and  Jesus  Christ 
bear  to  thee. 

My  God,  because  thou  art  the  supreme  good,  infinitely  worthy  of  being 
loved  and  served,  I  am  sorry  and  repent  of  all  my  sins,  detesting  them 
as  much  as  possible  above  every  other  evil.  I  resolve  for  the  future  rather 
to  die  than  to  consent  to  anything  that  may  give  thee  the  slightest  dis- 
pleasure. 

I  offer  thee  now  and  forever  my  body,  my  soul,  and  all  my  senses  and 
faculties,  my  memory,  my  understanding,  and  my  will.  Do  with  me, 
Lord,  and  with  all  that  belongs  to  me,  what  thou  pleasest.  Give  me  thy 
love  and  final  persev  erance,  and  grant  that  in  all  temptations  I  may  always 
have  recourse  to  thee. 

I  resolve  to  employ  myself  entirely  in  those  things  which  are  pleasing 
to  thee,  being  ready  to  suffer  any  pain  and  labor  in  order  to  please  thee, 
saying  always,  Lord,  may  thy  will  be  done. 

I  desire  that  all  should  serve  and  love  thee.  I  would  gladly  spend  my 
time  in  persuading  all  mankind  to  love  and  honor  thy  majesty. 

I  offer  to  thy  majesty  all  the  works  I  shall  ever  do,  steeping  them  in 
the  blood  of  Jesus,  my  Redeemer. 

I  intend  to  gain  all  the  indulgences  I  can  in  my  actions  this  day,  and 
to  apply  them  by  way  of  suffrage  to  the  souls  in  purgatory. 

I  recommend  to  thee  all  the  souls  in  purgatory,  as  also  all  sinners ; 


DEVOUT  EXER  CISES  TO  BE  PR  A  C  TISED.  329 

enlighten  and  strengthen  these  unhappy  creatures,  that  they  may  know 
and  love  thee. 

I  rejoice  exceedingly  that  thy  happiness  is  infinite,  and  will  never 
have  an  end. 

I  thank  thee  for  all  the  graces  and  benefits  which  thou  hast  bestowed 
upon  all  mankind,  but  especially  upon  me,  who  have  been  more  ungrate- 
ful than  others. 

My  beloved  Jesus,  I  take  refuge  within  thy  sacred  wounds :  do  thou 
there  defend  me  this  day,  and  forever,  from  all  temptations,  till  thou  shalt 
grant  me  to  see  thee  and  love  thee  eternally  in  paradise.  Amen.  This  is 
my  hope,  and  so  may  it  be. 

7.    DEVOUT  PRAYERS  TO  JESUS  AND  MARY  TO  OBTAIN  THE  GRACES  NECESSARY 

FOR    SALVATION. 

Prayer  to  Jesus  Christ  to  obtain  His  holy  love. — My  crucified  Jesus,  I 
confess  thee  to  be  the  true  Son  of  God  and  my  Saviour.  I  adore  and 
thank  thee  for  the  death  thou  didst  suffer  for  me.  My  dear  Redeemer, 
if  I  have  hitherto  done  nothing  but  offend  thee,  I  am  now  sorry  for  it 
above  all  things,  and  I  desire  nothing  but  to  love  thee.  Thou  hast  prom- 
ised to  hear  those  who  pray  to  thee ;  by  the  merits  of  thy  passion  I  ask 
thee  to  give  me  thy  holy  love.  Ah,  draw  my  heart  entirely  to  thyself, 
that  from  this  day  forward  I  may  love  thee  with  all  my  strength,  and  may 
love  none  other  but  thee ;  and  so  may  I  one  day  come  to  love  thee  for 
ill  eternity  in  paradise. 

Prayer  to  obtain  final  perseverance. — O  sovereign  and  eternal  God,  I 
thank  thee  for  having  created  me ;  for  having  redeemed  me  by  means  of 
lesus  Christ ;  for  having  made  me  a  Christian  by  calling  me  to  the  true 
faith,  and  giving  me  time  to  repent  after  the  many  sins  I  have  committed, 
infinite  goodness,  I  love  thee  above  all  things ;  and  I  repent  with  all 

ly  heart  of  all  my  offences  against  thee.  I  hope  thou  hast  already  par- 
loned  me ;  but  I  am  continually  in  danger  of  again  offending  thee.  For 
the  love  of  Jesus  Christ,  I  beg  of  thee  holy  perseverance  till  death.  Thou 
:nowest  my  weakness ;  help  me,  then,  and  permit  me  not  ever  again  to 
separate  myself  from  thee.  Rather  let  me  die  a  thousand  times,  than 
iver  again  to  lose  thy  grace.  O  Mary,  my  mother,  obtain  for  me  holy 
>erseverance. 

Another  prayer  to  obtain  final  perseverance. — Eternal  Father,  I  humbly 
idore  and  thank  thee  for  having  created  me,  and  for  having  redeemed 

ie  by  means  of  Jesus  Christ.  I  thank  thee  for  having  made  me  a  Chris- 
tian by  giving  me  the  true  faith,  and  by  adopting  me  for  thy  child  in  holy 


330  DEVOUT  EXERCISES  TO  BE  PRACTISED. 


baptism.  I  thank  thee  for  having  given  me  time  for  repentance  after  my 
many  sins,  and  for  having  (as  I  hope)  pardoned  all  my  offences  against 
thee.  I  renew  my  sorrow  for  them,  because  I  have  displeased  thee.  0 
infinite  goodness  !  I  thank  thee  also  for  having  preserved  me  from  fall- 
ing again,  as  often  as  I  should  have  done,  if  thou  hadst  not  held  me  up 
and  saved  me.  But  my  enemies  do  not  cease  to  fight  against  me,  nor 
will  they  until  death,  that  they  may  again  have  me  for  their  slave  ;  if 
thou  dost  not  keep  and  help  me  continually  by  thine  assistance,  I  shall 
be  wretched  enough  to  lose  thy  grace  anew.  I  therefore  pray  thee,  for 
the  love  of  Jesus  Christ,  to  grant  me  holy  perseverance  till  death.  Thy 
Son  Jesus  has  promised  that  thou  wilt  grant  us  whatever  we  ask  for  in 
His  name.  By  the  merits  then  of  Jesus  Christ,  I  beg  of  thee  for  myself, 
and  for  all  those  who  are  in  thy  grace,  the  grace  of  nevermore  being  sep- 
arated from  thy  love,  but  that  we  may  always  love  thee  in  this  life  and  in 
the  next.     Mary,  Mother  of  God,  pray  to  Jesus  for  me. 

Tlie  same  prayer  to  obtain  final  perseverance. — Eternal  God,  I  adore  and 
thank  thee  for  having  created  and  redeemed  me  by  means  of  Jesus  Christ ; 
for  having  made  me  a  child  of  thy  holy  Church  ;  for  having  waited  for 
me  when  I  was  in  sin  ;  for  having  pardoned  me  so  often,  and  preserved 
me  from  many  faults,  into  which  I  should  have  fallen  again,  if  thou  hadst 
not  helped  me  by  thy  grace.  But  my  enemies  will  not  cease  tempting 
me  till  death  ;  if  thou  dost  not  assist  me,  I  shall  offend  thee  more  than 
before.  For  the  love  of  Jesus  Christ,  give  me  holy  perseverance.  Jesus 
Christ  has  promised  that  thou  wilt  grant  us  all  those  graces  which  we  ask 
for  in  His  name  ;  by  the  merits,  then,  of  this  thy  Son,  I  beg  of  thee  the 
grace  nevermore  to  separate  myself  from  thee  {ne  permit tas  me  separari  a 
te).  And  this  grace  I  also  ask  for  all  who  are  now  in  thy  friendship.  I 
know  certainly  that  if  I  continue  to  ask  for  perseverance,  I  shall  obtain  it, 
because  thou  hast  promised  to  hear  those  who  pray  to  thee.  My  only 
fear  is,  that  I  shall  omit  on  some  occasion  to  recommend  myself  to  thee, 
and  so  I  shall  be  lost.  I  therefore  beseech  thee  to  give  me  this  grace  in 
the  name  of  Jesus  and  Mary.  Thus,  my  God,  do  1  certainly  hope  to  die 
in  thy  grace,  and  to  come  and  love  thee  in  paradise,  where  I  shall  be  se- 
cure of  nevermore  being  separated  from  thee,  and  shall  love  thee  for  all 
eternity.     Amen. 

Prayer  to  Jesus  Christ,  to  obtain  His  holy  love. — My  crucified  love,  my 
dear  Jesus !  I  believe  in  thee,  and  confess  thee  to  be  the  true  Son  of  God 
and  my  Saviour.  I  adore  thee  from  the  abyss  of  my  own  nothingness, 
and  I  thank  thee  for  the  death  thou  didst  suffer  for  me,  that  I  might  ob- 
tain the  life  of  divine  grace.  My  beloved  Redeemer,  to  thee  I  owe  all  my 
salvation.  Through  thee  I  have  hitherto  escaped  hell ;  through  thee  have 
I  received  the  pardon  of  my  sins.     But  I  am  so  ungrateful,  that,  instead 


DEVOUT  EXERCISES  TO  BE  PRACTISED.  331 

•  of  loving  thee,  I  have  repeated  my  offences  against  thee.  I  deserve  to 
:  be  condemned,  so  as  not  to  be  able  to  love  thee  any  more  :  but  no,  my 
;  Jesus,  punish  me  in  any  other  way,  but  not  in  this.  If  I  have  not  loved 
!  thee  in  time  past,  I  love  thee  now  ;  and  I  desire  nothing  but  to  love  thee 
with  all  my  heart.  Without  thy  help  I  can  do  nothing.  Since  thou  dost 
command  me  to  love  thee,  give  me  also  the  strength  to  fulfil  this  thy 
sweet  and  loving  precept.  Thou  hast  promised  to  grant  all  that  we  ask 
of  thee :  "  You  shall  ask  whatever  you  will,  and  it  shall  be  done  unto 
you."  (St.  John  xv.  7.)  Confiding,  then,  in  this  promise,  my  dear  Jesus, 
I  ask,  first  of  all,  pardon  of  all  my  sins  ;  and  I  repent,  above  all  things, 
because  I  have  offended  thee,  O  infinite  goodness.  I  ask  for  holy  perse- 
verance in  thy  grace  till  my  death.  But,  above  all,  I  ask  for  the  gift  of 
thy  holy  love.  Ah,  my  Jesus,  my  hope,  my  love,  my  all,  inflame  me  with 
that  love  which  thou  didst  come  on  earth  to  enkindle  (  Tui  amoris  in  me 
ignem  accende).  For  this  end,  make  me  always  live  in  conformity  with 
thy  holy  will.  Enlighten  me,  that  I  may  understand  more  and  more  how 
worthy  thou  art  of  our  love,  and  that  I  may  know  the  immense  love  thou 
hast  borne  me,  especially  in  giving  thy  life  for  me.  Grant,  then,  that  I  may 
love  thee  with  all  my  heart,  and  may  love  thee  always,  and  never  cease 
to  beg  of  thee  the  grace  to  love  thee  in  this  life ;  that  living  always,  and 
dying  in  thy  love,  I  may  come  one  day  to  love  thee  with  all  my  strength 
in  heaven,  never  to  leave  off  loving  thee  for  all  eternity. 

O  Mother  of  fair  love,  my  advocate  and  refuge,  Mary,  who  art  of  all 

creatures  the  most  beautiful,  the  most  loving,  and  the  most  beloved  of  God 

and  whose  only  desire  it  is  to  see  Him  loved,  ah,  by  the  love  thou  bear- 

|  est  to  Jesus  Christ,  pray  for  me,  and  obtain  for  me  the  grace  to  love  Him 

always,  and  with  all  my  heart.    This  I  ask  and  hope  for  from  thee.    Amen. 

The  same  prayer,  to  be  said  every  day  to  Jesus  Christ,  to  obtain  His  holy 

;   love. — My  crucified  love  and  my  most  sweet  Jesus,  I  believe  in  thee,  and 

I   confess  thee  to  be  true  Son  of  God  and  Saviour  of  the  world  !    I  adore  thee 

from  the  abyss  of  my  misery,  and  thank  thee  for  the  death  which  thou 

didst  suffer,  to  obtain  for  me  the  life  of  divine  grace.     O  most  faithful  of 

all  friends !  O  most  loving  of  all  fathers  !  O  kindest  of  all  masters  !  my 

beloved  Redeemer,  to  thee  I  am  indebted  for  my  salvation,  for  my  soul, 

my  body,  and  my  whole  self.    Thou  hast  delivered  me  from  hell ;  through 

thee  I  have  received  the  pardon  of  my  sins ;  through  thee  do  I  hope  for 

paradise.     But  my  ingratitude  is  so  great,  that  instead  of  loving  thee, 

after  so  many  mercies  and  special  endearments   of  love,  I  have  only 

offended  thee  afresh.     I  confess  that  I  deserve  not  to  be  allowed  to  love 

thee  any  more.     But  no,  my  Jesus,  choose  some  other  punishment  for  me, 

td  not  this.     If  I  have  despised  thee  up  to  this  time,  now  I  love  thee, 


332  DEVOUT  EXERCISES  TO  BE  PRACTISED. 

without  thy  help  I  can  do  nothing.     Since,  then,  thou  dost  command  m< 
to  love  thee,  and  dost  offer  me  thy  grace — provided  I  ask  it  in  thy  name 
confiding  in  thy  goodness,  and  in  the  promise  thou  hast  made  me,  say 
ing,  "  Whatsoever  you  shall  ask  the  Father  in  my  name,  that  I  will  do 
(St.  John  xiv.  13) — I  present  myself,  poor  as  I  am,  before  the  throne  0 
thy  mercy ;  and  by  the  merits  of  thy  passion,  1  ask  thee  first  to  pardon 
all  my  sins,  of  which  I  repent  with  all  my  soul,  because  by  them  I  have 
offended  thee,  who  art  infinite  goodness.     Pardon  me,  then,  and  at  the 
same  time,  give  me  holy  perseverance  till  death;  grant  me  also  the  gift 
of  thy  holy  love. 

Ah,  my  Jesus,  my  hope,  and  my  only  love,  my  life,  my  treasure,  my 
all,  shed  over  my  soul  that  light  of  truth  and  that  fire  of  love,  which  thou 
didst  come  to  bring  into  the  world.  Enlighten  me  to  know  every  day 
better  why  thou  shouldst  be  loved,  and  to  see  the  immense  love  thou  hast 
shown  me  in  suffering  and  dying  for  me.  Ah,  grant  that  the  same  love 
may  be  in  me  as  that  with  which  thy  eternal  Father  loves  thee.  And  as 
He  is  in  thee,  and  is  one  with  thee,  so  may  I,  by  means  of  a  true  love,  be 
in  thee,  and  by  a  perfect  union  of  will  become  one  with  thee.  Grant  me, 
then,  O  my  Jesus,  the  grace  of  loving  thee  with  all  my  affections,  that  I 
may  love  thee  always,  and  ever  beg  the  grace  to  love  thee ;  so  that,  end- 
ing my  life  in  thy  love,  I  may  come  to  love  thee  in  heaven  with  a  purer 
and  more  perfect  love,  never  to  cease  loving  thee,  and  to  possess  thee  for 
all  eternity. 

O  Mother  of  beautiful  love,  most  blessed  Virgin,  my  advocate,  my 
mother,  my  hope  after  Jesus — who  art  of  all  creatures  the  most  loving 
toward  God,  and  desirest  nothing  but  that  He  should  be  loved  by  all — 
ah,  for  the  love  of  this  Son,  dying  before  thine  eyes  for  my  salvation, 
pray  for  me,  and  obtain  for  me  the  grace  to  love  Him  always,  and  with 
all  my  heart.  I  ask  it  of  thee,  and  from  thee  do  I  hope  to  obtain  it. 
Amen. 

Prayer  to  obtain  confidence  in  the  merits  of  Jesus  Christ,  and  in  the  inter- 
cession of  Mary. — Eternal  Father  I  thank  thee  for  myself,  and  on  behalf 
of  all  mankind,  for  the  great  mercy  that  thou  hast  shown  us  in  sending 
thy  Son  to  be  made  man,  and  to  die  to  obtain  our  salvation  ;  I  thank  thee 
for  it,  and  I  should  wish  to  offer  thee  in  thanksgiving  all  that  love  which 
is  due  for  such  an  inestimable  benefit.  By  His  merits  our  sins  are  par- 
doned, and  thy  justice  is  satisfied  for  the  punishment  we  had  merited  ;  by 
these  merits  thou  dost  receive  us  miserable  sinners  into  thy  grace,  while 
we  deserve  nothing  but  hatred  and  chastisement.  Thou  dost  receive  men 
to  reign  in  paradise.  Finally,  thou  hast  bound  thyself,  in  consideration 
of  these  merits,  to  grant  all  gifts  and  graces  to  those  who  ask  for  them 
in  the  name  of  Jesus  Christ. 


DEVOUT  EXERCISES  TO  BE  PRACTISED.  333 

I  thank  thee  also,  O  infinite  goodness,  that,  in  order  to  strengthen  our 
confidence,  besides  giving  us  Jesus  Christ  as  our  Redeemer,  thou  hast 
also  given  us  thy  beloved  daughter  Mary  as  our  advocate ;  so  that,  with 
that  heart  full  of  mercy  which  thou  hast  given  her,  she  may  never  cease 
to  succor  by  her  intercession  any  sinner  who  may  have  recourse  to  her ; 
and  this  intercession  is  so  powerful  with  thee,  that  thou  canst  not  deny 
her  any  grace  which  she  asks  of  thee. 

Hence  it  is  thy  will  that  we  should  have  a  great  confidence  in  the 
merits  of  Jesus,  and  in  the  intercession  of  Mary.  But  this  confidence  is 
thy  gift,  and  it  is  a  great  gift  which  thou  dost  grant  to  those  only  who 
ask  thee  for  it.  This  confidence,  then,  in  the  blood  of  Jesus  Christ,  and 
in  the  patronage  of  Mary,  I  beg  of  thee,  through  the  merits  of  Jesus  and 
Mary.  To  thee,  also,  my  dear  Redeemer,  do  I  turn  ;  it  was  to  obtain  for 
me  this  confidence  in  thy  merits  that  thou  didst  sacrifice  thy  life  on  the 
cross  for  me,  who  was  worthy  only  of  punishment.  Accomplish,  then, 
the  end  for  which  thou  hast  died  ;  enable  me  to  hope  for  all  things  through 
confidence  in  thy  passion.  And  O  Mary,  my  Mother,  and  my  hope  after 
Jesus,  obtain  for  me  a  firm  confidence,  first  in  the  merits  of  Jesus  thy  Son, 
and  then  in  the  intercession  of  your  prayers — prayers  which  are  all-power- 
ful in  gaining  all  they  ask.  O  my  beloved  Jesus !  O  sweet  Mary  !  I 
trust  in  you :  to  you  do  I  give  my  soul ;  you  have  loved  it  so  much,  have 
pity  on  it,  and  save  it. 

Prayer  to  obtain  the  grace  of  being  constant  in  prayer. — O  God  of  my 

ul,  I  hope,  in  thy  goodness,  that  thou  hast  pardoned  all  my  offences 

against  thee,  and  that  I  am  now  in  a  state  of  grace.     I  thank  thee  for  it 

with  all  my  heart,  and  I  hope  to  thank  thee  for  all  eternity  (Misericordias 

;   Domini  in  cetemum  cantabo).     I  know  that  I  have  fallen   because  I  have 

\   not  had  recourse  to  thee  when  I  was  tempted,  to  ask  for  holy  perseverance. 

;   For  the  future,  I  firmly  resolve  to  recommend  myself  always  to  thee,  and 

especially  when  I  see  myself  in  danger  of  again  offending  thee.     I  will 

always  fly  to  thy  mercy,  invoking  always  the  most  holy  names  of  Jesus 

and  Mary,  with  full  confidence  that  when  I  pray  thou  wilt  not  fail  to  give 

me  the  strength  which  I  have  not  of  myself  to  resist  my  enemies.     This 

I  resolve  and  promise  to  do.     But  of  what  use,  O  my  God,  will  all  these 

resolutions  and  promises  be,  if  thou  dost  not  assist  me  with  thy  grace  to 

put  them  in  practice,  that  is,  to  have  recourse  to  thee  in  all  dangers  ?  Ah, 

Kternal  Father !  help  me,  for  the  love  of  Jesus  Christ ;  and  let  me  never 
mit  recommending  myself  to  thee  whenever  I  am  tempted.  I  know  that 
thou  dost  always  help  me  when  I  have  recourse  to  thee ;  but  my  fear  is, 
that  I  should  forget  to  recommend  myself  to  thee,  and  so  my  negligence 
will  be  the  cause  of  my  ruin,  that  is,  the  loss  of  thy  grace,  the  greatest 
evil  that  can  happen  to  me.     Ah,  by  the  merits  of  Jesus  Christ,  give  me 


so, 


334  DEVOUT  EXERCISES  TO  BE  PRACTISED. 

grace  to  pray  to  thee ;  but  grant  me  such  an  abundant  grace  that 
always  pray,  and  pray  as  I  ought.  O  my  Mother  Mary,  whenever 
had  recourse  to  thee,  thou  hast  obtained  for  me  the  help  which  lias  kepi 
me  from  falling.  Now  I  come  to  beg  of  thee  to  obtain  a  still  gr 
grace,  namely,  that  of  recommending  myself  always  to  thy  Son  and  to 
thee  in  all  my  necessities.  My  Queen,  thou  obtainest  all  thou  dost  desire 
from  God  by  the  love  thou  bearest  to  Jesus  Christ ;  obtain  for  me  now 
this  grace  which  I  beg  of  thee,  namely,  to  pray  always,  and  never  to 
cease  praying  till  I  die.     Amen. 

Prayer  to  be  said  every  day,  to  obtain  the  graces  necessary  for  salvation. 
— Eternal  Father,  thy  Son  has  promised  that  thou  wilt  grant  us  all  the 
graces  which  we  ask  thee  for  in  His  name.  In  the  name,  therefore,  and 
by  the  merits  of  Jesus  Christ,  I  ask  the  following  graces  for  myself  and 
for  all  mankind.  And  first,  I  pray  thee  to  give  me  a  lively  faith  in  all 
that  the  holy  Roman  Church  teaches  me.  Enlighten  me,  also,  that  I  may 
know  the  vanity  of  the  goods  of  this  world,  and  the  immensity  of  the 
infinite  good  that  thou  art ;  make  me  also  see  the  deformity  of  the  sms  I 
have  committed,  that  I  may  humble  myself  and  detest  them  as  I  ought ; 
and,  on  the  other  hand,  show  me  how  worthy  thou  art  by  reason  of  thy 
goodness,  that  I  should  love  thee  with  all  my  heart.  Make  me  know  also 
the  love  thou  hast  borne  me,  that  from  this  day  forward  I  may  try  to  be 
grateful  for  so  much  goodness.  Second,  give  me  a  firm  confidence  in 
thy  mercy  of  receiving  the  pardon  of  my  sins,  holy  perseverance,  and, 
finally,  the  glory  of  paradise,  through  the  merits  of  Jesus  Christ  and  the 
intercession  of  Mary.  Third,  give  me  a  great  love  toward  thee,  which 
shall  detach  me  from  the  love  of  this  world  and  of  myself,  so  that  I  may 
love  none  other  but  thee,  and  that  I  may  neither  do  nor  desire  anything 
but  what  is  for  thy  glory.  Fourth,  I  beg  of  thee  a  perfect  resignation  tc 
thy  will,  in  accepting  with  tranquillity  sorrows,  infirmities,  contempt, 
persecutions,  aridity  of  spirit,  loss  of  property,  of  esteem,  of  relations,  and 
every  other  cross  which  shall  come  to  me  from  thy  hands.  I  offer  mysell 
entirely  to  thee,  that  thou  mayest  do  with  me  and  all  that  belongs  to  me 
what  thou  pleasest ;  do  thou  only  give  me  light  and  strength  to  do  thy 
will  ;  and  especially  at  the  hour  of  death  help  me  to  sacrifice  my  life  tc 
thee  with  all  the  affection  I  am  capable  of,  in  union  with  the  sacrifice 
which  thy  Son  Jesus  Christ  made  of  His  life  on  the  cross  on  Calvary 
Fifth,  I  beg  of  thee  a  great  sorrow  for  my  sins,  which  may  make  me  grieve 
over  them  as  long  as  I  live,  and  weep  for  the  insults  I  have  offered  thee, 
the  sovereign  good,  who  art  worthy  of  infinite  love,  and  who  hast  loved 
me  so  much.  Sixth,  I  pray  thee  to  give  me  the  spirit  of  true  humility  and 
meekness,  that  I  may  accept  with  peace,  and  even  with  joy,  all  the  con 
tempt,  ingratitude  and  ill-treatment  that  I   may  receive.     At  the  same 


DEVOUT  EXERCISES  TO  BE  PRACTISED.  335 

time  I  also  pray  thee  to  give  me  perfect  charity,  which  shall  make  me 
wish  well  to  those  who  have  done  evil  to  me,  and  to  do  what  good  I  can, 
at  least  by  praying,  for  those  who  have  in  any  way  injured  me.  Seventh, 
I  beg  of  thee  to  give  me  a  love  for  the  virtue  of  holy  mortification,  by 
which  I  may  chastise  my  rebellious  senses,  and  cross  my  self-love  ;  at  the 
same  time,  I  beg  thee  to  give  me  holy  purity  of  body,  and  the  grace  to 
resist  all  bad  temptations  by  ever  having  recourse  to  thee  and  thy  most  holy 
Mother.  Give  me  grace  faithfully  to  obey  my  spiritual  father  and  all  my 
superiors  in  all  things.  Give  me  an  upright  intention,  that  in  all  I  desire 
and  do  I  may  seek  only  thy  glory,  and  to  please  thee  alone.  Give  me  a 
great  confidence  in  the  passion  of  Jesus  Christ,  and  in  the  intercession  of 
Mary  immaculate.  Give  me  a  great  love  toward  the  most  adorable  sacra- 
ment of  the  altar,  and  a  tender  devotion  and  love  to  thy  holy  Mother. 
Give  me,  I  pray  thee,  above  all,  holy  perseverance,  and  the  grace  always 
to  pray  for  it,  especially  in  time  of  temptation  and  at  the  hour  of  death. 

Lastly,  I  recommend  to  thee  the  holy  souls  of  purgatory,  my  relatives 
and  benefactors  ;  and  in  an  especial  manner  I  recommend  to  thee  all 
those  who  hate  me  or  who  have  in  any  way  offended  me  ;  I  beg  of  thee 
to  render  them  good  for  the  evil  they  have  done  or  wish  to  do  me. 
Finally,  I  recommend  to  thee  all  infidels,  heretics,  and  all  poor  sinners  ; 
give  them  light  and  strength  to  deliver  themselves  from  sin.  Oh,  most 
loving  God,  make  thyself  known  and  loved  by  all,  but  especially  by 
those  who  have  been  more  ungrateful  to  thee  than  others,  so  that  by  thy 
goodness  I  may  come  one  day  to  sing  thy  mercies  in  paradise  ;  for  my 
hope  is  in  the  merits  of  thy  blood,  and  in  the  patronage  of  Mary.  O 
Mary,  Mother  of  God,  pray  to  Jesus  for  me.     So  I  hope ;  so  may  it  be. 

Prayer  to  obtain  all  holy  virtues. — My  Lord  and  my  God,  by  the 
merits  of  Jesus  Christ,  I  ask  thee  first  to  enlighten  me  ;  make  me  know 
the  vanity  of  the  goods  of  this  world,  that  there  is  no  other  good  but  to 
love  thee,  the  supreme  and  infinite  good.  Make  me  know  my  unworthi- 
ness,  and  how  worthy  thou  art  of  being  loved  by  all,  and  especially  by 
me  for  the  love  thou  hast  borne  me.  Give  me  holy  humility  to  embrace 
with  cheerfulness  all  the  contempt  I  may  receive  from  men.  Give  me  a 
great  sorrow  for  my  sins.  Give  me  the  love  of  holy  mortification,  that 
by  it  I  may  curb  my  passions,-  and  punish  my  rebellious  senses.  Give 
me  a  love  for  the  obedience  I  owe  to  my  superiors.  Give  me  grace  to 
direct  all  I  do  to  the  sole  end  of  pleasing  thee.  Give  me  holy  purity  of 
mind  and  body,  and  a  detachment  from  everything  that  does  not  tend 
to  the  love  of  thee.  Give  me  a  great  confidence  in  the  passion  of  Jesus 
Christ,  and  in  the  intercession  of  the  ever-blessed  Mary.  Give  me,  above 
all,  a  great  love  toward  thee,  and  a  perfect  conformity  to  thy  divine  will. 
I  recommend  to  thee,  also,  the  souls  of  purgatory,  my  relatives,  bene- 


VOU\       Vfi/ti 

factors,  and  friends,  ind  .ill  those  from  whom  I  ha>  ived  an) 

Of  injur)  .  I  pra)  thee,  showet  down  upon  them  all  blessm         i  uully,  i 

mmend  to  thee  infidels,  heretics,  and  all  those  who  an  m  .1 
sm.     Since   thou,  m)    God,  art   worth)   of  infinite    love,  make  th) 
known  and  loved  b)  .ill  ;  bul  all\   h\   me.  who  hav<  most  mi 

^i.iutul  to  thee.     I  have  olVcnded  thee  enough  ;   make  me  love  th«. 
v  1  v  dmed\  .  ami  bring  me  to  heaven,  w  hnr  I  shall  mh^  tin  mcieu-s  for  all 

,  ;\      Blessed  Mary,  prt]  t<  forme.    Amen, 

lxrmy4r  0/  a  devout   soul  to  Mary  and  Jesus, — My    Queen   and    ro\ 
Mother,  it  thou  protect    me   1   fear   not    that    I   shall  go  to  lull;  bee 
thou  dost   interpose  th\    prayers  and   tin    merits   foi    those  whom  th*>u 
dost  protect,  and  Jesua  Christ  knows  not  how   to  A,\w  anything  that 
thou  vlost  ask  Him.      M\  dear  Lady    for  the  love  thou  hast    foi    th) 
pray  to  Him,  anil  have  pity  on  me.     Ami  thou.  \u\  Jesus.  b\  the  pi 
and  merits  ol  thy  mother,  and  l>\  the  blood  which  thou  hast  shed  forme, 

deliver  me  horn  hell  ;  because  in  hell  1  cannot  love  thee.      From  this  lull 
I  pray  thee  to  deliver  me,  b)   that  compassion  which   forced  n  to 

die  on  i he  foi    the  love  of  me      lesus  and    Mary,  you  are  m) 

and  my  hope. 

PrmytT  to  be  made  ex' cry  day  to  obtain   holy  /  . — My  (\<n\,  1 

thank  tl  having  pardoned  me,  .is  I  trust   thou  hast,  all  the 

I  have  committed   against    thee.      1  love   thee  above  all  things  ;  ami  I  am 
for  having   despised  thy  infinite  m  than   f<  other 

evil  that  has  happened  to  inc.  1  resolve  rather  to  die  than  ever  to  offend 
thee  again  ;  but  1  fear  lest  through  my  weakness  l  should  fall  again,  and 
lose  thy  grace,  Ah.  by  the  merits  of  Jesus  Christ,  never  permit  m 
fall  again  under  thy  displeasure!  And  thou.  Jesus  my  Redeemer,  since 
thou  hast  died  cm  the  cross  to  save  me,  never  let  me  separate  myself 
from  thee  again.      M\   Jesus,  my  Jesus,  hear  me  (Are  permit t as  me  sepc 

ne /ermittas  me  sefarari a  to).  Such  is  my  hope  in  that  blood  which 
thou  hast  shed  for  me  with  so  much  grief,  And  thou.  Mary,  my  mother 
and  my  hope,  pray  for  me  ;  and  when  thou  secst  me  assailed  by  any 
temptation,  obtain  for  me  that  I  may  always  have  recourse  immediately 
to  thy  Son  and  thee,  saying,  *'  Help  me,  my  Jesus;  my  mother,  come  to 
my  aid.  that  1  may  not  lose  God;"  thus  I  hope  to  die  loving  (>od  and 
thee,  in  order  to  love  thee  eternally  in  paradi- 

Prayer  to  consecrate  oneself  to  the  .:'  Virgin. — Most   holy  \\\. 

Mary,  Mother  of  God,  I  [A'.  A'. |.  although  most  unworthy  oi  being  thy 
servant,  nevertheless,  moved  by  thy  wonderful  compassion,  and  by  a  de- 
sire to  serve  thee,  choose   thee  this  day,  in  presence   d  my  angel  guard- 
ian, and  ol  all   the  heavenly  court,  for  my  special    lady,  advocate, 
mother  :  and  1  firmly  resolve  to  serve  thee  always,  and  to  do  everything 


hi./',',  j  i  ZkkCl'.h',  ro  /',/,  PRACTISSD.  ■-; 

\  my  power  to  m^e  <*her»  nerve  thee  also,    I  tescech  thee,  then,  most 

iher,  by  the  blood  of  thy  Son,  which  was  shed  for  nv 
\kt  mc  into  the  number  of  thy  client*  as  thy  servant  (or  ever,    Protect 
.  my  actions,  and  obtain  for  me  grace  so  to  measure  my  thoughts, 
,  and  works,  that  I  may  never  ofend  thy  most  pure  eyes,  nor  those 
y  divine  Son  Jesus,    Remember  me,  and  abandon  me  not  at  the 
ay  death, 
To  most  holy  Mary,  to  obtain  the  forgiveness  of  our  sins  and  holy  perse* 
<*,— Behold,  O  Mother  oi  God,  at  thy  feet  a  miserable  sinner,  who 
i  §  recourse  to  thee,  and  trust*  in  thee,    O  mother  of  mercy,  have  pity 
J  me,    I  hear  thee  called  by  all  the  refuge  and  the  hope  of  sinners; 
l>9u  art,  then,  my  refuge  and  hope  also.    By  thy  intercession  thou  hast 
iwer  to  fare  me,    Help  me,  for  the  lore  of  Jesus  Christ ;  Send  thy 
Indtoa  fallen  wretch,  who  recommends  himself  to  thee,  and  who  dedi* 
ttes  himself  to  thee  as  thy  faithful  servant,    I  offer  myself,  ther 
i  seen  of  heaven,  to  serve  thee  all  my  life ;  accept  me,  and  reject  me  not, 
ieserve,    O  my  mother,  m  thy  protection  have  I  placed  all  my 
l|pe*,    1  blessand  thank  God  a  thousand  times  for  having  in  His  mercy 
/en  me  this  confidence  m  thee,  which  I  consider  as  an  earnest  of  my 
ivation.    Ah,  how  many  times  have  I  unhappily  fallen  became  I  had 
t  recourse  to  thee!    I  hope  now,  that  through  the  merits  of  Jesus 
IB  and  thy  prayers,  these  sins  have  been  pardoned,    1  may  still,  not' 
1  thstandmg,  again  lose  the  divine  grace.    Do  thou,  my  \jady,  protect 
ever  let  me  agam  become  the  shtve  of  heU,    Help  me  always,    By 
t  jr  help  1  know  1  shall  conquer ;  and  f  know  that  thou  wilt  surely  assist 
i;  if  I  recommend  myself  to  thee;  but  my  fear  is,  that  in  the  occasions 
c  falling,  1  should  omit  to  call  upon  thee,  and  so  should  be  lost.    Thk, 
t  m,  is  the  grace  1  seek  from  thee,  and  which  I  beseech  and  conjure  thee 
t  obtain  for  me,  namely,  that  m  the  assaults  oi  hell  I  should  always 
1  re  recourse  to  thee,  and  say-,  "Mary,  help  met  help  me,  0  Mary,  my 
i  Xhet,  permit  me  not  to  lose  my  God  I " 

To  most  holy  Mary,  to  otiain  agooddeath^O  Vtoty,  what  death  shaft 
Hie?  When  I  now  think  of  my  sins,  and  of  that  moment  in  which! 
^\\exokeand\^nidged,lamcfmUnmdedand  tremble,  0my  mother, 
f  the  Mood  of  Jesus  Christ  and  m  thy  intercession  do  I  place  my  hopes, 
i comforter  of the  aMcted,  abandon  me  not  at  that  moment;  fail  not  to 
t mole  mem  that  great  aMction,  If  thou  help  me  not,  I  shatt  he  lost, 
*h  lady,  before  death  comes,  obtain  for  me  a  gyeat  sorrow  for  my  sins, 
<rue  amendment  andaconstant  fidelity  to  God  during  the  remainder 
f\mylife.  And  when  I  come  to  the  last  stage  of  my  existence,  O  Mary  , 
r!r  hope,  help  mem  these  moments  oi  misery ;  and  comfort  me,  so  that 
*nay  not  despair  at  ffoesigfrtoi  my  sins,  which  the  devil  will  then  put 


33$  DEVOUT  EXERCISES  TO  BE  PRACTISED. 

before  me.  Obtain  for  me  that  I  may  then  invoke  thee  more  frequently, 
that  I  may  die  with  thy  name  and  that  of  thy  divine  Son  on  my  lips. 
Pardon  my  boldness  if  I  ask  thee  even  to  come  thyself  to  console  me  b\ 
thy  presence  before  I  expire.  I  am  a  sinner,  it  is  true,  and  I  am  not 
worthy  of  such  a  favor  ;  but  I  am  thy  servant  ;  I  love  thee,  and  hav 
great  confidence  in  thee.  O  Mary,  I  shall  expect  thee;  leave  me  not 
without  consolation !  At  least,  if  I  am  unworthy  of  such  a  grace,  assist 
me  from  heaven,  that  I  may  go  forth  from  this  life  loving  God  and  thee, 
and  come  to  love  you  both  eternally  in  paradise. 

To  most  holy  Mary,  to  obtain  deliverance  from  hell  and  the  possession  of 
Paradise. — O  most  dear  lady,  I  thank  thee  that  thou  hast  so  many  times 
delivered  me  from  hell,  which  I  have  so  often  merited  by  my  sins.  I, 
miserable  wretch,  was  at  one  time  condemned  to  that  prison  ;  already, 
perhaps  at  my  first  sin,  the  sentence  would  have  been  executed  on  me,  if 
thou  hadst  not  mercifully  helped  me.  Without  my  even  praying  to  thee, 
but  out  of  thy  pure  compassion,  thou  didst  restrain  the  divine  justice,  and 
then,  overcoming  my  hardness  of  heart,  thou  didst  encourage  me  to  have 
confidence  in  thee.  And,  oh,  into  how  many  other  sins  should  I  not 
have  fallen,  in  the  many  dangers  which  have  occurred  to  me,  if  thou, 
most  loving  mother,  hadst  not  preserved  me  by  the  graces  thou  didst 
obtain  for  me.  Ah,  my  Queen,  keep  me  far  from  hell.  O  my  mother, 
leave  me  not  to  myself,  for  I  shall  then  be  lost,  but  make  me  always  fly 
to  thee.  Save  me,  my  hope  !  save  me  from  sin,  which  can  alone  condemn 
me  to  hell.  May  I  come  to  rejoice  with  thee  in  heaven  for  all  eternity. 
I  thank  God  above  all  things  for  having  given  me  this  confidence  in  the 
blood  of  Jesus  Christ,  and  in  thee.  Yes,  I  hope  that  thou  wilt  save  me ; 
that  thou  wilt  free  me  from  sin,  and  wilt  obtain  for  me  light  and  strength 
to  fulfill  the  divine  will,  and  finally  that  thou  wilt  conduct  me  in  safety 
to  the  gates  of  paradise.  Thy  servants  have  always  had  this  hope,  and 
none  have  been  deceived.  Neither  shall  I  be.  O  Mary,  it  is  so  ;  thou 
must  save  me.  Pray  to  thy  Son  (as  I  also  pray  to  Him  by  the  merits  of 
His  passion),  that  He  may  ever  keep  and  increase  in  me  this  confidence, 
and  so  I  shall  be  saved. 

Thoughts  and  Ejaculations. 

0  God!  who  knows  what  fate  awaits  me  ? 

1  shall  be  either  eternally  happy  or  eternally  miserable. 
Of  what  worth  is  all  the  world  without  God  ? 

Let  all  be  lost,  but  let  not  God  be  lost. 

I  love  thee,  my  Jesus,  who  didst  die  for  me. 

Would  that  I  had  died  before  I  ever  offended  thee! 

I  will  rather  die  than  lose  God. 

Jesus  and  Mary,  you  are  my  hope. 

My  God,  help  me,  for  the  love  of  Jesus  Christ! 


DEVOUT  EXERCISES  TO  BE  PRACTISED.  339 

My  Jesus,  thou  alone  art  sufficient  for  me! 

Suffer  me  not  to  separate  myself  from  thee. 

Give  me  thy  love,  and  then  do  with  me  what  thou  pleasest. 

Whom  shall  I  love,  if  I  love  not  thee,  my  God  ? 

Eternal  Father,  help  me,  for  the  love  of  Jesus! 

I  believe  in  thee,  I  hope  in  thee,  I  love  thee. 

Here  I  am,  O  Lord;  do  with  me  what  thou  wilt. 

When  shall  I  see  myself  altogether  thine,  my  God  ? 

When  shall  I  be  able  to  say  to  thee,  my  God,  "  I  can  lose  thee  no  more  "  ? 

Mary,  my  hope,  have  pity  on  me. 

Mother  of  God,  pray  to  Jesus  for  me. 

Lord,  who  am  I,  that  thou  shouldst  desire  to  be  loved  by  me  ? 

My  God,  I  desire  thee  alone,  and  nothing  more. 

I  desire  all  which  thou  dost  will,  and  that  alone. 

O,  that  I  might  be  annihilated  for  thee,  who  wast  annihilated  for  me! 

Toward  thee  alone,  my  God,  have  I  been  ungrateful. 

I  have  offended  thee  enough;  I  will  no  longer  displease  thee. 

If  I  had  died  then,  I  could  not  have  loved  thee  any  more. 

Let  me  die  before  again  offending  thee. 

Thou  hast  waited  for  me  that  I  might  love  thee.     Yea,  I  will  love  thee. 

I  consecrate  the  remainder  of  my  life  to  thee. 

0  my  Jesus,  draw  me  entirely  to  thyself. 

Thou  wilt  not  leave  me;  I  will  not  leave  thee.     I  hope  that  we  shall  always  love  one  an- 
other, O  God  of  my  soul. 

My  Jesus,  make  me  all  thine  before  I  die. 

Grant  that  when  thou  shalt  come  to  judge  me,  I  may  see  thee  with  a  benign  countenance. 

Thou  hast  done  more  than  enough  to  oblige  me  to  love  thee.     I  love  thee,  I  love  thee! 

Deign  to  accept  the  love  of  a  sinner  who  has  so  often  offended  thee. 

Thou  hast  given  thyself  all  to  me;  I  give  myself  all  to  thee. 

1  desire  to  love  thee  exceedingly  in  this  life,  that  I  may  love  thee  exceedingly  in  the  next. 
Teach  me  to  know  Thy  great  goodness,  that  I  may  love  thee  very  much. 
Thou  lovest  those  that  love  thee.     I  love  thee;  do  thou  also  love  me. 
Give  me  the  love  thou  requirest  of  me. 
I  rejoice  that  thou  art  infinitely  happy. 

Oh,  that  I  had  always  loved  thee,  and  had  died  before  I  had  offended  thee. 
Grant  that  I  may  overcome  all  things  to  please  thee. 
I  give  thee  my  whole  will;  dispose  of  me  as  thou  pleasest. 
My  pleasure  is  to  please  thee,  O  infinite  goodness. 
I  hope  to  love  thee  for  all  eternity,  O  eternal  God. 
Thou  art  omnipotent;  make  me  a  saint. 
Thou  didst  seek  me  while  I  was  flying  from  thee;  thou  wilt  not  drive  me  away  now  that  I 

k  after  thee. 
I  thank  thee  for  giving  me  time  to  love  thee.     I  thank  thee,  and  love  thee. 
Let  me  give  myself  entirely  to  thee  this  day. 

Punish  me  in  any  way,  but  deprive  me  not  of  the  power  of  loving  thee. 
I  will  love  thee,  my  God,  without  reserve. 

I  accept  all  sufferings  and  all  contempt,  provided  I  may  love  thee. 
I  desire  to  die  for  thee,  who  didst  die  for  me. 
I  wish  that  all  could  love  thee,  who  didst  die  for  me. 
I  wish  that  all  could  love  thee  as  thou  meritest. 


340  DEVOUT  EXERCISES  TO  BE  PRACTISED. 

I  wish  to  do  everything  that  I  know  to  be  thy  pleasure. 

I  care  more  to  please  thee  than  for  all  the  pleasures  of  the  world. 

O  holy  will  of  God,  you  are  my  love. 

O  Mary,  draw  me  entirely  to  God. 

0  my  Mother,  make  me  always  have  recourse  to  thee;  it  is  for  thee  to  make  me  a  saint; 
this  is  my  hope. 

Protestation  for  a  happy  death. —  My  God,  being  certain  that  I  shall  die, 
and  not  knowing  when  it  will  be,  I  intend  now  to  prepare  myself  for 
death  ;  and  I  therefore  declare  that  I  believe  all  that  the  holy  Catholic 
Church  believes,  and  especially  the  mystery  of  the  most  holy  Trinity, 
the  incarnation  and  death  of  Jesus  Christ,  paradise  and  hell  ;  because 
thou,  who  art  truth  itself,  hast  revealed  all  these  truths. 

1  deserve  a  thousand  hells  :  but  I  hope  in  thy  mercy,  through  the 
merits  of  Jesus  Christ,  to  obtain  pardon,  final  perseverance,  and  the  glory 
of  paradise. 

I  protest  that  I  love  thee  above  all  things,  because  thou  art  the  infinite 
good  ;  and  because  I  love  thee,  I  am  more  sorry  that  I  have  sq  often  of- 
fended thee  than  for  any  other  evil,  and  I  resolve  rather  to  die  than  offend 
thee  again.  I  pray  thee  rather  to  take  away  my  life  than  to  permit  me  to 
lose  thee  by  another  sin. 

I  thank  thee,  my  Jesus,  for  all  the  sufferings  thou  hast  undergone  for 
me,  and  for  the  many  mercies  thou  hast  shown  me,  after  I  had  so  greatly 
offended  thee. 

My  beloved  Lord,  I  rejoice  in  that  thou  art  infinitely  happy,  and  that 
thou  art  loved  by  so  many  souls  in  heaven  and  on  earth.  I  desire  that 
all  should  know  and  love  thee. 

I  protest  that  if  any  one  has  offended  me,  I  pardon  him  for  the  love  of 
thee,  O  my  Jesus ;  and  I  beg  of  thee  to  do  good  to  him. 

I  declare  that  I  desire  to  receive  the  most  holy  sacraments,  both  in  life 
and  death :  and  I  intend  now  to  ask  for  absolution  of  my  sins,  in  case  I 
should  not  be  able  to  give  any  sign  of  it  at  my  death. 

I  accept  my  death,  and  all  the  pains  which  shall  accompany  it,  in 
union  with  the  death  and  sorrows  which  Jesus  suffered  on  the  cross.  And 
I  accept,  my  God,  all  the  pains  and  tribulations  which  thou  shalt  send  me 
before  my  death.  Do  with  me,  and  with  all  that  belongs  to  me,  what 
thou  pleasest.  Give  me  thy  love  and  holy  perseverance,  and  I  ask  nothing 
more. 

My  mother  Mary,  assist  me  always,  but  especially  at  my  death.  In 
the  meantime,  help  me  and  keep  me  in  the  grace  of  God.  Thou  art  my 
hope.  Under  thy  mantle  '-I  will  live  and  die.  St.  Joseph,  St.  Michael, 
archangel,  my  guardian  angel,  help  me  always,  but  especially  in  the  hour 
of  my  death. 


n\ 


;  th: 


DEVOUT  EXERCISES  TO  BE  PRACTISED.  341 

And  thou,  my  dear  Jesus,  who,  to  obtain  for  me  a  happy  death,  didst 
give  thyself  to  suffer  such  a  bitter  death,  abandon  me  not  in  my  last 
hour.  From  this  time  I  embrace  thee,  that  I  may  die  in  thy  arms.  I  de- 
serve hell,  but  I  throw  myself  on  thy  mercy,  hoping  in  thy  blood  to  die 
in  thy  friendship,  and  to  receive  thy  blessing  when  I  shall  see  thee  first 
as  my  judge.  Into  thy  hands,  wounded  for  my  love,  I  commend  my 
soul.  I  hope  in  thee,  that  thou  wilt  not  then  condemn  me  to  hell  (  In  te, 
D online,  speravi ;  non  confundar  in  ceternuni) .  Ah,  help  me  always,  but 
especially  in  my  death  ;  grant  me  to  die  loving  thee,  so  that  the  last  sigh 
of  life  may  be  an  act  of  love,  which  shall  transport  me  from  this  earth  to 
love  thee  forever  in  paradise. 

Jesus,  Mary  and  Joseph,  assist  me  in  my  agony.  Jesus,  Mary  and  Jo- 
seph, I  give  myself  to  you  ;  do  you  receive  my  soul  at  that  moment. 

Another  protestation  for  a  happy  death,  to  be  made  with  the  people  in 
mnton. — My  God,  prostrate  in  thy  presence,  I  adore  thee ;  and  I  intend 
to  make  the  following  protestation,  as  if  I  were  on  the  point  of  passing 
out  of  this  life  into  eternity. 

My  Lord,  because  thou  art  the  infallible  truth,  and  hast  revealed  it  to 
y  holy  Church,  I  believe  in  the  mystery  of  the  most  holy  Trinity,  Fa- 
ther, Son  and  Holy  Ghost,  three  persons,  but  only  one  God,  who  rewards 
the  just  with  heaven,  and  punishes  sinners  with  hell.  I  believe  that  the 
1  second  person,  that  is,  the  Son  of  God,  was  made  man  and  died  for  the 
:  salvation  of  mankind ;  I  believe  everything  else  that  the  holy  Church  be- 
lieves. I  thank  thee  for  having  made  me  a  Christian,  and  I  protest  that 
in  this  holy  faith  I  will  live  and  die. 

My  God  and  my  hope,  trusting  in  thy  promises  I  hope,  from  thy 
mercy,  not  by  my  own  merits  but  through  the  merits  of  Jesus  Christ,  to 
receive  the  pardon  of  my  sins,  perseverance  in  thy  grace,  and  after  this 
miserable  life,  the  glory  of  paradise.  And  if  the  devil  should  tempt  me 
to  despair  at  the  sight  of  my  sins,  I  declare  that  I  will  always  hope  in 
thee,  my  Lord,  and  I  desire  to  abandon  myself  at  death  into  the  loving 
arms  of  thy  goodness. 

O  God,  worthy  of  infinite  love,  I  love  thee  with  all  my  heart,  I  love 
thee  more  than  myself ;  and  I  protest  that  I  desire  to  die  making  an  act 
of  love  in  order  to  go  on  loving  thee  forever  in  paradise.  I  therefore  ask 
it  of  thee,  and  earnestly  desire  it.  And  if,  instead  of  loving  thee,  I  have 
therto  despised  thy  infinite  goodness,  I  repent,  my  Lord,  with  all  my 
art ;  and  I  declare  that  I  desire  to  die  detesting  and  sorrowing  for  all 
y  offences  against  thee.  I  resolve  for  the  future  rather  to  die  than  sin 
ain.     And  for  thy  love  I  forgive  all  who  have  ever  offended  me. 

My  God,  I  accept  death  and  all  the  pains  which  may  accompany  my 

n  death ;  I  unite  them  to  the  pains  and  death  of  Jesus  Christ,  and  I 


342  DEVOUT  EXERCISES  TO  BE  PRACTISED. 


offer  it  to  thee  in  honor  of  thy  supreme  dominion,  and  in  satisfaction  fo 
my  sins.     Accept,  Lord,  this  sacrifice  of  my  life  which  I  make  to  thc« 
the  sake  of  that  great  sacrifice  which  thy  divine  Son  made  thee  of  Him 
sell  on  the  altar  of  the  cross.     I  resign  myself  now  entirely  to  thy  divin 
will,  in  anticipation  of  the  hour  of  my  death  ;  protesting  that  I  desire  tc 
die  uttering  these  words  :  "  May  thy  will,  O  Lord,  be  always  done." 

Most  holy  Virgin,  my  mother  and  my  advocate,  thou,  after  God,  ar 
and  shalt  be  my  hope  and  comfort  at  the  point  of  death.  From  this  tim 
I  have  recourse  to  thee,  and  pray  thee  to  assist  me  in  that  passage.  M 
dear  Queen,  abandon  me  not  in  that  last  hour ;  but  come,  then,  to  talc 
my  soul  and  present  it  to  thy  Son.  From  henceforth  I  expect  thee,  an 
I  hope  to  die  under  thy  mantle  and  clinging  to  thy  feet.  St.  Joseph,  m 
protector,  St.  Michael,  archangel,  my  guardian  angel,  and  my  holy  pa 
trons,  help  me  in  this  last  conflict  with  hell. 

And  thou,  my  crucified  love,  my  Jesus,  who  didst  choose  such  a  bit- 
ter death  to  obtain  for  me  a  happy  death,  remember,  then,  that  I  am  one 
of  those  thy  sheep  whom  thou  hast  purchased  with  thy  blbod  ;  thou 
who,  when  all  men  shall  have  abandoned  me,  and  when  none  can  help 
me  any  longer,  thou  alone  canst  console  and  save  me,  make  me  worthy 
to  receive  thee  at  that  hour  in  the  viaticum  ;  permit  me  not  to  lose  thee 
forever,  and  to  be  banished  forever,  far  from  thee  in  hell.  No,  my  be- 
loved Saviour,  receive  me  then  into  thy  sacred  wounds  ;  for  this  end  I 
also  embrace  thee  now,  and  declare  that  I  intend  to  breathe  out  my 
soul  in  the  loving  wound  of  thy  sacred  side,  saying  now,  beforehand  : 
"  Jesus,  Mary  and  Joseph,  I  give  you  my  heart  and  my  soul.  Jesus, 
Mary  and  Joseph,  receive  my  soul  in  that  last  moment." 

'Tis  blessed  to  suffer,  Creator,  most  kind, 
'Tis  blessed  to  die,  and  to  suffer  for  Thee. 

I  embrace  Thee,  O  Crucified,  hoping  to  find 
Thine  arms  everlasting  in  death  circling  me. 

So  it  will  not  be  death,  but  ineffable  rest, 

That  shall  close  at  the  last  on  these  earth-wearied  eyes; 

When  my  forehead  by  Mary  is  soothingly  prest, 
And  Jesus  receives  my  last  penitent  sighs. 

A  short  prayer  to  be  said  every  day  to  Jesus  crucified,  and  to  Our  Lady 
of  Sorrows,  to  obtain  the  grace  of  a  good  death. — My  Lord  Jesus  Christ,  by 
that  bitterness  which  thou  didst  endure  on  the  cross  when  thy  blessed 
soul  was  separated  from  thy  most  sacred  body,  have  pity  on  my  sinful 
soul,  when  it  shall  leave  my  miserable  body  to  enter  into  eternity. 

O  Mary,  by  that  grief  which  thou  didst  experience  on  Calvary  in  seeing 
Jesus  expire  on  the  cross  before  thine  eyes,  obtain  for  me  a  good  death, 
that,  loving  Jesus  and  thee,  my  mother,  in  this  life,  I  may  attain  heaven, 
where  I  shall  love  you  for  all  eternity. 


THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 


34; 


Domine  Jestt  Christe,  per  illam  amaritudinem,  quam  sustinuit  nobilissima 
anima  tua,  quando  egressa  est  de  benedicto  corpore  tuo,  miserere  animce  mece 
peccatricis  quando  egredietur  de  corpore  meo.     Amen 


CHAPTER  III. 

THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 


1.  THE  PRACTICE  OF  HUMILITY. 

No  one  can  please  God  without  being  humble,  for  He  cannot  bear  the 
>roud.     He  has  promised  to  hear  those  who  pray  to  Him  ;  but  if  a  proud 

lan  prays  to  Him,  the  Lord  hears  him  not.  To  the  humble,  on  the  con- 
trary, He  dispenses  His  graces  :  "  God  resisteth  the  proud,  and  giveth 
rrace  to  the  humble."  (St.  Jas.  iv.  6.)  Humility  is  of  two  kinds  ;  humility 
>f  affection  and  humility  of  the  will.  The  former  consists  in  the  con- 
action  we  have  of  our  own  wretchedness,  so  that  we  can  neither  know 
tor  do  anything  but  what  is  evil.  All  that  we  have  and  do  that  is  good 
:omes  from  God.  Let  us  come  now  to  the  practice  of  humility.  With 
regard,  then,  to  the  humility  of  affections  :  first,  we  must  put  no  con- 
idence  in  our  own  strength,  nor  in  our  own  resolutions  ;  but  we  must  be 
ilvvays  diffident  and  fearful  of  ourselves  :  "With  fear  and  trembling  work 
nit  your  salvation."  (Phil.  ii.  12.)  St.  Philip  Neri  said:  "He  who  fears 
lot  is  sure  to  fall."  Second,  we  must  not  glory  in  things  that  belong  to 
is,  as  in  our  natural  abilities,  in  our  actions,  in  our  birth,  in  our  relatives, 
ind  the  like.  It  is  therefore  well  never  to  speak  of  our  actions,  except 
to  point  out  where  we  have  been  wrong.  And  it  is  better  not  to  speak  of 
Hirselves  at  all,  either  for  good  or  bad  ;  because,  even  when  we  blame 
>urselves,  it  is  often  an  occasion  of  vainglory,  by  making  us  think  that  we 
shall  be  praised,  or  at  least  be  considered  humble,  and  thus  humility  be- 
:omes  pride.  Third,  let  us  not  be  angry  with  ourselves  after  we  have 
committed  a  fault.     That  would  not  be  humility  but  pride  ;  and  it  is  even 

device  of  the  devil  to  take  away  all  our  confidence,  and  make  us  leave 
)ff  following  a  good  life.  When  we  see  that  we  have  fallen,  we  should 
say  with  St.  Catharine  of  Genoa,  "  Lord,  these  are  the  fruits  of  my  own 
garden."  Then  let  us  humble  ourselves,  and  rise  up  immediately  from 
the  fault  we  have  committed  by  an  act  of  love  and  contrition,  resolving 
lot  to   fall  into  the  same  fault  again,  and  trusting  in  the  help  of  God. 

aid  if  we  unhappily  do  fall  again,  we  must  always  do  the  same.     Fourth, 

<hen  we  see  others  fall,  we  are  not  to  wonder ;  rather  let  us  compas- 
sionate them,  and  let  us  thank  God,  praying  Him  to  keep  His  hand  over 


344  THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES, 

us  ;  otherwise  the  Lord  will  punish  us  by  permitting  us  to  fall  ini 
same  sins,  and  perhaps  worse.  Fifth,  we  must  always  consider  ourselves 
as  the  greatest  sinners  in  the  world,  even  when  we  know  that  others  have 
sinned  more  than  we  ;  because  our  sins,  having  been  committed  after  we 
had  received  so  many  favors  and  had  been  enlightened  by  so  many 
graces,  will  be  more  displeasing  to  God  than  the  faults  of  others,  though 
they  may  be  more  numerous.  St.  Teresa  writes  that  we  must  not  think 
we  have  made  any  progress  in  the  way  of  perfection,  if  we  do  not  esteem 
ourselves  worse  than  every  one  else,  and  desire  to  be  considered  the  last 
of  all. 

The  humility  of  the  will  consists  in  being  pleased  when  we  are  despised 
by  others.  Any  one  who  has  deserved  hell  deserves  to  be  trodden  under 
foot  by  the  devils  for  ever.  Jesus  Christ  desires  that  we  should  learn  of 
Him  to  be  meek  and  humble  of  heart :  "  Learn  of  me,  because  I  am  meek 
and  humble  of  heart."  (St.  Matt.  xi.  29.)  Many  are  humble  in  word, 
but  not  in  heart.  They  say  :  "  I  am  worse  than  all  :  I  deserve  a  thousand 
hells."  But  when  any  one  reproves  them,  or  says  a  word  that  displeases 
them,  they  immediately  take  umbrage.  They  are  like  hedgehogs,  which 
put  out  their  bristles  as  soon  as  they  are  touched.  But  how  is  it  ?  you 
say  you  are  worse  than  all,  and  yet  you  cannot  bear  a  word.  He  who  is 
truly  humble,"  says  St.  Bernard,  "  esteems  himself  good  for  nothing,  and 
desires  to  be  considered  good  for  nothing  by  others  as  well." 

In  the  first  place,  then,  if  you  wish  to  be  truly  humble,  when  you  re- 
ceive an  admonition  receive  it  in  good  part,  and  thank  the  person  who 
admonishes  you.  St.  Chrysostom  says,  "  when  the  just  man  is  corrected, 
he  is  sorry  for  the  error  he  has  committed  ;  but  the  proud  man  is  sorry 
that  the  error  should  be  known."  The  saints,  when  they  are  accused,  even 
wrongfully,  do  not  justify  themselves,  except  when  to  defend  themselves 
is  necessary  to  avoid  giving  scandal :  otherwise  they  are  silent,  and  offer 
all  to  God. 

In  the  second  place,  when  you  receive  any  affront,  suffer  it  patiently, 
and  increase  in  love  toward  the  person  who  has  ill-treated  you.  This  is 
the  touchstone  by  which  you  may  know  whether  a  person  is  humble  and 
holy.  If  he  resents  an  injury,  even  though  he  may  work  miracles  you 
may  say  that  he  is  an  empty  reed.  Father  Balthazar  Alvarez  said  that 
the  time  of  humiliation  is  the  time  to  gain  treasures  of  merits.  You  will 
gain  more  by  peaceably  suffering  contempt,  than  you  could  do  by  fasting 
ten  days  on  bread  and  water.  Humiliations  which  we  inflict  on  ourselves 
are  good  :  but  those  which  we  accept  from  the  hands  of  others  are  worth 
much  more,  because  in  these  last  there  is  less  of  self  and  more  of  God 
therefore,  when  we  know  how  to  bear  them  the  merit  is  greater.  But 
what  can  a  Christian  pretend  to  do  if  he  cannot  bear  to  be  despised  for 


THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES.  345 

the  sake  of  God  ?  How  many  contempts  did  not  Jesus  Christ  suffer  for 
us !  Bufferings,  derisions,  scourging,  and  spitting  in  His  face  !  Ah,  if 
we  loved  Jesus  Christ,  not  only  should  we  not  show  resentment  for  inju- 
ries, but  we  should  rejoice  at  seeing  ourselves  despised  as  Jesus  Christ 
was  despised. 

2.    THE  PRACTICE  OF  MORTIFICATION. 


If  any  man  will  come  after  me,  let  him  deny  himself  and  take  up  his 
cross,  and  follow  me."     (St.  Matt.  xvi.  24.)     This  is  all  that  anyone  who 
wishes  to  be  a  follower  of  Jesus  Christ  has   to  do.     The  denying  of  one- 
self is  the  mortification  of  self-love.     Do  we  wish  to  be  saved  ?     We  must 
conquer  all  to  make  sure  of  all.     How  miserable  is  the  soul  that  allows 
itself  to  be  guided  by  self-love !     Mortification  is  of  two  kinds,  internal 
nd  external ;  by  interior  mortification  we  have  to  study  to  conquer  our 
assions,  and  especially  our  predominant  one.     A  person  who  does  not 
vercome  his  predominant  passion   is  in   great    danger  of   being  lost ; 
hereas  he  who  has  overcome  that  will   easily  conquer  all  the  others, 
ome,  however,  allow  one  vice  to  predominate  in  themselves,  and  think 
hat  they  are  good   because  they  do  not  see  in  themselves  vices   which 
thers  have.     "  But  what  does  it   matter  ?  "  says  St.  Cyril  :  "  one  leak  is 
ufficient  to  sink  the  ship."     Nor  will  it  suffice  to  say,  "  I  cannot  abstain 
rom  this  vice  ; "  a  resolute  will  conquers  all ;  that  is,  of  course,  with  the 
ssistance  of  God,  who  will  never  fail  us. 
External  mortification  has  to  do  with  conquering  the  sensual  appetites, 
orldly  people  call  the  saints  cruel  when  they  deny  their  bodies  all  satis- 
ction  of  the  senses,  and  chastise  them  with  cilices,  disciplines,  and  other 
enances.     "  But,"  says  St.  Bernard,  "  they  are  much  more  cruel  in  reality 
0  themselves,  who  condemn  themselves  to   burn  for  ever  in  hell-fire  for 
he  sake  of  the  short  and  miserable  pleasures  of  this  life."     Others  say 
at  all  forbidden  pleasures  should  be  denied  to  the  body  ;  but  they  de- 
pise  external  mortifications,  saying  that  interior  mortification  is  what  is 
equired  ;  that  is,  the   mortification  of  the  will.     Yes,  my  good   sir,  it  is 
rincipally  necessary  to  mortify  the  will,  but  the  mortification  of  the  flesh 
also  necessary  ;  because,  when  the  flesh  is  not  mortified,  it  will  be  hard 
0  be  obedient  to  God.     St.  John  of  the  Cross  said   that  any  one  who 
aught  that  external  mortification  was  not  necessary,  ought  not  to  be  be- 
ieved,  even  though  he  worked  miracles.     But  let  us  come  to  the  practice 
fit. 

In  the  first  place,  the  eyes  must  be  mortified.     The  first  arrows  which 

ound  the  soul,  and  often  kill  it,  enter  through  the  eyes.     The  eyes  are, 

s  it  were,  grappling-irons  of  hell,  which  drag  souls,  as  if  by  main  force, 

to  sin.     A  certain  pagan  philospher  voluntarily  put  out  his  eyes  to  free 


346  THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 

himself  from  impurities.  It  is  not  lawful  for  us  to  pluck  out  our  eyes, 
but  we  ought  to  make  them  blind  by  means  of  mortification  ;  others 
we  shall  find  it  difficult  to  keep  ourselves  chaste.  St.  Francis  of  Sales 
said,  "  You  must  close  the  gates,  if  you  do  not  wish  the  enemy  to  enter 
into  the  citadel."  We  must,  then,  abstain  from  looking  at  any  object  that 
may  give  occasion  to  temptation.  St.  Aloysius  Gonzaga  did  not  dare 
to  raise  his  eyes  to  look  even  at  his  own  mother ;  and  when  by  chance 
our  eyes  light  on  some  dangerous  object,  let  us  take  care  not  to  fix  them 
on  it.  It  is  not  so  much  the  mere  seeing,  said  St.  Francis  of  Sales,  but 
the  inspecting  and  continuing  to  look,  that  is  the  cause  of  ruin.  Let  us, 
then,  be  very  careful  in  mortifying  our  eyes  ;  because  many  are  now  in 
hell  on  account  of  sins  committed  with  the  eyes. 

In  the  second  place,  we  must  mortify  our  tongue  by  abstaining  from 
words  of  detraction,  or  of  abuse,  or  of  obscenity.  An  impure  word 
spoken  in  conversation,  even  in  jest,  may  prove  a  scandal  to  others,  and 
be  the  cause  of  a  thousand  sins  arising  from  it.  And  it  should  be  ob- 
served, that  sometimes  a  word  of  double  meaning,  said  in  a  witty  way, 
does  more  harm  than  a  word  openly  impure. 

In  the  third  place,  we  must  mortify  the  taste.  St.  Andrew  Avellini 
said  that,  in  order  to  begin  to  live  a  good  Christian  life,  a  man  must  com- 
mence by  the  mortification  of  his  palate.  And  St.  Francis  of  Sales  said, 
"  we  must  eat  to  live,  not  live  to  eat."  Many  seem  to  live  only  to  eat, 
and  thus  they  destroy  the  health  both  of  their  soul  and  body.  For  the 
most  part  obstructions,  diarrhoea,  and  other  illnesses,  are  caused  by  the 
vice  of  gluttony.  But  the  worst  is,  that  intemperance  in  eating  and 
drinking,  is  often  the  cause  of  incontinency.  Cassian  writes,  that  it  is 
impossible  but  that  a  man,  who  is  satiated  with  food  and  heating  drinks 
— as  wine,  brandy,  and  the  like — should  feel  many  impure  temptations. 
"But  how  is  this?"  says  such  a  one;  "must  I  eat  no  more?"  Yes,  my 
good  friend,  we  must  eat  to  preserve  our  life,  but  like  rational  beings,  not 
as  brutes.  Especially  if  you  desire  to  be  free  from  impure  temptations, 
abstain  from  eating  overmuch  meat,  and  from  overmuch  wine.  The 
Scripture  says,  "  Give  not  wine  to  kings."  (Prov.  xxxi.  4.)  By  a  king  is 
meant  one  who  brings  his  flesh  under  the  dominion  of  reason.  Much 
wine  makes  us  lose  our  reason,  and  involves  not  only  the  vice  of  drunk- 
enness, which  is  certainly  a  mortal  sin,  but  also  that  of  impurity.  Regret 
not  having  sometimes  to  fast  or  to  abstain,  especially  on  a  Saturday,  in 
honor  of  the  most  holy  Mary.  Many  do  so  on  bread  and  water  ;  this  you 
can  at  least  do  on  the  vigils  of  the  seven  principal  feasts  of  our  Lady.  I 
pray  you  to  observe  at  least  the  fasts  of  obligation.  Some  go  beyond 
fifteen  or  twenty  ounces  at  collation,  and  say,  "  It  is  sufficient  if  I  am  not 
satisfied."     No,  it  is  not  enough  ;  the  most  that  can  be  taken  on  the  even- 


THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 


347 


ings  of  fast  days  of  obligation  is  eight  ounces ;  and  even  that  has  grown 
up  by  custom,  for  in  olden  times  food  could  only  be  taken  once  a  day. 

In  the  fourth  place,  we  must  mortify  our  hearing  and  our  touch ;  the 
hearing,  by  avoiding  listening  to  immodest  and  scandalous  conversations  ; 
the  touch,  by  using  all  possible  caution,  as  well  toward  others  as  with  our- 
selves. Some  say  it  is  nothing — that  they  only  do  it  in  fun  ;  but  who,  I 
isk,  would  play  with  fire  ? 

3.    THE    PRACTICE    OF    CHARITY    TOWARD    OUR    NEIGHBOR. 

He  who  loves  God  loves  his  neighbor  also ;  but  he  who  loves  not  his 

leighbor,  neither  does  he  love  God;  for  the  divine  precept  says,  "That 

le  who  loveth   God,  loves  also  his  brother."     (i    St.  John  iv.  21.)     We 

mst  love  our  neighbor  in  heart  as  well  as  in  deed.     And  how  much  are 

re  to  love  him  ?     Here  is  the  rule :  "  Love  the  Lord  thy  God  with  thy 

'hole  soul     ....     and  thy  neighbor  as  thyself."     (St.  Luke  x.  27.) 

re  must,  then,  love  God  above  all  things,  and  more  than  ourselves,  and 

>ur  neighbor  as  ourselves.     So  that,  as  we  desire  our  own  good,  and  take 

lelight  in  it  when  we  have  it,  and,  on  the  contrary,  are  sorry  for  any  evil 

lat  may  happen  to  us,  so  also  we  must  desire  our  neighbor's  good,  and 

?joice  when  he  obtains  it ;  and,  on  the  other  hand,  we  must  be  sorry  for 

lis  misfortunes.     So,  again,  we  must  neither  judge  nor  suspect  evil  of  our 

leighbor  without  good  grounds.     And  this  is  what  constitutes  interior 

;harity. 

External  charity  consists  in  our  words  and  actions  toward  our  neigh- 
>or.     As  to  words,  first,  we  must  abstain  from  the  least  shadow  of  de- 
raction.     A  detractor  is  hateful  to  God  and  man.     On  the  contrary,  he 
rho  speaks  well  of  every  one  is  beloved  by  God  and  men ;  and  when  the 
lult  cannot  be  excused,  we  must  at  least  excuse  the  intention.     Second, 
>t  us  be  careful  not  to  repeat  to  any  one  the  evil  that  has  been  said  of 
lim  by  another  ;  because  sometimes  long  enmities  and  revenge  arise  from 
such  things.     The  Scripture  says  he  who  sows  discord  is  hated  by  God. 
Tiird,  we  must  take  care  not  to  wound  our  neighbor  by  saying  anything 
that  may  hurt  him,  even  were  it  only  in  jest.     Would  you  like  to  be 
mghed  at  in  the  same  way  as  you  laugh  at  your  neighbor  ?     Fourth,  let 
is  avoid  disputes.     Sometimes  on  account  of  a  mere  trifle  quarrels  are 
>egun  which  end  in  abuse  and  rancor.     We  have  also  to  guard  against 
the  spirit  of  contradiction,  which  some  indulge  when  they  gratuitously 
set  themselves  to  contradict  everything.     On  such  occasions  give  your 
)pinion,  and  then  be  quiet.     Fifth,  let  us  speak  gently  to  all,  even  to  our 
lferiors ;  therefore  let  us  not  make  use  of  imprecations  or  abuse.     And 
rhen  our  neighbor  is  angry  with  us,  and  is  somewhat  abusive,  let  us  an- 
swer meekly,  and  the  quarrel  will  be  at  an  end  :  "  A  mild  answer  breaketh 


34§  THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 

wrath."  (Prow  xw  1.)  And  when  we  are  annoyed  by  our  neighbx 
must  be  careful  not  to  say  anything ;  because  our  passion  will  then  make 
us  go  too  far:  it  will  make  us  exaggerate,  and  afterward  we  shall 
tainly  be  sorry  for  it.  St.  Francis  of  Sales  says,  "I  was  never  angry  in 
my  life,  that  I  did  not  repent  of  it  shortly  afterward."  The  rule  is  to  be 
silent  so  long  as  we  feel  ourselves  disturbed.  And  when  our  neighbor 
continues  to  be  irritated,  let  us  reserve  the  correction  till  another  time, 
even  though  it  should  be  necessary;  because  for  the  moment  our  words 
would  not  convince,  and  would  do  no  good. 

With  regard  also  to  the  charity  of  our  actions  toward  our  neighbor : 
First,  it  is  practiced  by  aiding  him  as  we  best  may.  Let  us  remember 
what  says  the  Scripture :  "  For  alms  deliver  from  all  sin  and  from  death, 
and  will  not  suffer  the  soul  to  go  into  darkness."  (Job  iv.  u.)  Almsgiv- 
ing, then,  saves  us  from  sin  and  from  hell.  By  alms  is  understood  any 
assistance  which  it  is  in  our  power  to  render  to  our  neighbor.  The  kind 
of  almsgiving  which  is  the  most  meritorious  is,  to  help  the  soul  of  our 
neighbor  by  correcting  him  gently  and  opportunely,  whenever  we  can. 
And  let  not  us  say  with  some,  "What  does  it  signify  to  me?"  It  does 
signify  to  one  who  is  a  Christian.  He  who  loves  God  wishes  to  see  Him 
loved  by  all. 

Second,  we  must  show  charity  toward  the  sick,  who  are  in  greater  need 
of  help.  Let  us  take  them  some  little  present,  if  they  are  poor.  At  least 
let  us  go  and  wait  on  them,  and  comfort  them,  even  though  they  should 
not  thank  us  for  it  ;  the  Lord  will  reward  us  for  it. 

Third,  we  must,  above  all,  show  charity  to  our  enemies.  Some  are  all 
kindness  with  their  friends  ;  but  Jesus  Christ  says,  "  Do  good  to  those 
that  hate  you."  (St.  Matt.  v.  44.)  By  this  you  may  know  that  a  man  is 
a  true  Christian,  if  he  seeks  to  do  good  to  those  who  wish  him  evil.  And 
if  we  can  do  nothing  else  for  those  who  persecute  us,  let  us  at  least  pray 
that  God  will  prosper  them,  according  as  Jesus  commands  us :  "  Pray 
for  them  that  persecute  you."  (St.  Matt.  v.  44.)  This  is  the  way  the 
saints  revenged  themselves.  He  who  pardons  anyone  who  has  offended 
him,  is  sure  of  being  pardoned  by  God,  since  God  has  given  us  the  prom- 
ise, "Forgive,  and  you  shall  be  forgiven."  (St.  Luke  vi.  37.)  Our  Lord 
said  one  day  to  the  blessed  Angela  of  Foligno  that  the  surest  sign  of  a 
soul  being  loved  by  God  is  when  it  loves  a  person  who  has  offended  it. 

Fourth,  let  us  also  be  charitable  to  our  neighbors  who  are  dead,  that  is, 
to  the  holy  souls  in  purgatory.  St.  Thomas  says  that  if  we  are  bound  to 
help  our  neighbors  who  are  alive,  we  are  also  bound  to  remember  them 
when  dead.  Those  holy  prisoners  are  suffering  pains  which  exceed  all 
the  sufferings  of  this  life,  and  therefore  are  in  the  greatest  necessity,  since 
they  cannot  possibly  help  themselves.     A  Cistercian  monk  once  said  to 


THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 


349 


the  sacristan  of  his  monastery  :  "  Help  me,  brother,  by  your  prayers,  when 
I  can  no  longer  help  myself."  Let  us,  then,  endeavor  to  succor  these 
holy  souls,  either  by  having  Masses  said  for  them,  or  by  hearing  Masses 
for  them,  by  giving  alms,  or  at  least  by  praying  and  applying  indulgences 
in  their  behalf ;  they  will  show  themselves  grateful  by  obtaining  great 
graces  for  us,  not  only  when  they  reach  heaven,  if  they  get  there  sooner 
through  our  prayers,  but  also  in  purgatory. 

4.    THE    PRACTICE    OF    PATIENCE. 

St.  James  says  that  patience  is  the  perfect  work  of  a  soul :  "  And  pa- 
tience hath  a  perfect  work."  (St.  James  i.  4.)     It  is  by  patience  that  we 
rain  heaven.     This  earth  is  a  place  where  we  can  gain  merit  ;  therefore 
is  not  a  place  of  rest,  but  of  labors  and  sufferings  ;  and  it  is  for  this  end 

lat  God  makes  us  live  here,  that  by  patience  we  may  obtain  the  glory 
)f  paradise.     Every  one  has  to  suffer  in  this  world  ;  but  he  who  suffers 

rith  patience  suffers  less  and  saves  himself,  while  he  who  suffers  with 

lpatience  suffers  more,  and  is  damned.  Our  Lord  does  not  send  us 
:rosses  that  He  may  see  us  lost,  as  some  impatient  people  say,  but  that 

re  may  be  thereby  saved,  and  inherit  more  glory  in  heaven.  Sorrows, 
:ontradictions,  and  all  other  tribulations,  when  accepted  with  patience, 

>come  the  brightest  jewels  in  our  heavenly  crown.  Whenever,  then,  we 
ire  in  affliction,  let  us  console  ourselves  and  thank  God  for  it,  since  it  is  a 
sign  that  God  wishes  us  to  be  saved,  by  chastising  us  in  this  life,  where 
the  chastisements  are  but  slight  and  short,  so  as  not  to  punish  us  in  the 
lext,  where  the  chastisements  are  cruel  and  eternal.     Woe  to  the  sinner 

rho  is  prosperous  in  this  life !  it  is  a  sign  that  God  has  reserved  for  him 
eternal  punishment. 

St.  Mary  Magdalene  of  Pazzi  said,  "  All  sufferings,  however  great, 
>ecome  sweet  when  we  look  at  Jesus  on  the  cross."  And  St.  Joseph  Cal- 
isanctius :  "  He  who  cannot  suffer  for  Jesus  Christ  does  not  know  how 
to  gain  Jesus  Christ  for  his  own."  He  who  loves  Jesus  Christ  bears 
>atiently  all  external  crosses — sickness,  pains,  dishonor,  loss  of  parents 
md  friends  ;  and  all  interior  crosses — afflictions,  weariness,  temptations, 
md  desolation  of  spirit,  and  he  bears  them  all  in  peace.  On  the  other 
land,  he  who  is  impatient  and  angry  when  he  is  in  tribulation,  what  does 
le  do  ?  He  does  but  increase  his  suffering,  and  adds  to  his  punishments 
the  next  life.     St.  Teresa  says  in  her  writings,  '*  The  cross  is  felt  by 

lose  who  drag  it  after  them  by  force ;  but  he  who  embraces  it  with  a 
food  will   does  not  feel  it."     Hence  St.  Philip  Neri  also  said,  "  In  this 

rorld  there  is  no  purgatory  :  it  is  either  heaven  or  hell ;  he  who  bears 

ribulation  with  patience  is  in  heaven,  but  he  who  does  not  is  in  hell." 

*et  us  go  on  to  the  practice. 


35©  THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 

First,  patience  must  be  practised  in  sickness.  The  time  of  sickness 
a  time  for  testing  the  devotion  of  people,  whether  it  is  of  lead  or  of  gold. 
Some  are  pious  and  cheerful  when  they  are  in  good  health;  but  when 
they  are  visited  by  any  illness  they  lose  their  patience,  complain  of  e\  ery- 
thing,  and  give  themselves  up  to  melancholy,  and  commit  a  thousand 
other  faults.  Their  gold  turns  out  to  be  lead.  St.  Joseph  Calasanctius 
said,  "If  sick  people  were  patient,  we  should  hear  no  more  complaints." 
Some  complain  and  say  :  "  But  as  long  as  I  am  in  this  state,  I  cannot  go 
to  church,  nor  to  communion,  nor  to  Mass;  in  short,  I  can  do  nothing." 
You  say  you  can  do  nothing.  You  do  everything  when  you  do  the  will 
of  God.  Tell  me,  why  do  you  want  to  do  those  things  you  have  named? 
Is  it  to  please  God  ?  This  is  the  good  pleasure  of  God,  that  you  should 
embrace  with  patience  all  you  have  to  endure,  and  should  leave  every- 
thing else  that  you  wish  to  do  alone.  "  God  is  served,"  writes  St.  Francis 
of  Sales,  M  more  by  suffering  than  by  any  other  works  we  can  do." 

If  our  sickness  be  dangerous,  then  especially  must  we  accept  it  with 
all  patience,  being  willing  to  die,  should  the  end  of  our  life  be  really  at 
hand.  Neither  let  us  say,  "  But  I  am  not  now  prepared  ;  I  should  like  to 
live  a  little  longer  to  do  penance  for  my  sins."  And  how  do  you  know 
that  if  you  were  to  live  on  you  would  do  penance,  and  would  not  fall 
into  greater  sins  ?  How  many  there  are  who,  after  recovering  from  some 
mortal  illness,  have  become  worse  than  they  were  before,  and  have  been 
lost  ;  while  if  they  had  died  then,  perhaps  they  would  have  been  saved. 
If  it  is  the  will  of  God  that  you  should  leave  this  world,  unite  yourself  to 
His  holy  will,  and  thank  Him  for  allowing  you  the  help  of  the  holy  sacra- 
ments, and  accept  death  with  tranquillity,  abandoning  yourself  into  the 
arms  of  His  mercy.  This  compliance  with  the  divine  will,  by  accepting 
death,  will  be  sufficient  to  insure  your  eternal  salvation. 

In  the  second  place,  we  must  accept  also  with  patience  the  death  of 
our  relatives  and  friends.  Some,  on  the  death  of  a  relative,  are  so  incon- 
solable, that  they  leave  off  saying  their  prayers,  frequenting  the  sacra- 
ments, and  all  their  devotions.  Such  a  one  goes  so  far  as  even  to  be 
angry  with  God,  and  to  say,  "Lord,  why  hast  thou  done  it?"  What 
rashness  is  this  !  Tell  me,  what  does  all  your  grief  profit  you  ?  Do  you, 
perhaps,  think  to  do  pleasure  to  the  dead  person  ?  No  ;  what  you  are 
doing  is  displeasing  to  him  as  well  as  to  God.  He  desires  that,  with  re- 
gard to  his  death,  you  should  become  more  united  to  God,  and  should 
pray  for  him  if  he  is  in  purgatory. 

In  the  third  place,  let  us  accept  the  poverty  which  God  sends  us. 
When  you  are  in  want  even  of  the  necessaries  of  life,  say,  "  My  God, 
thou  alone  art  sufficient  for  me."  One  such  act  will  gain  treasures  for  us 
in  paradise.     He  who  possesses  God  has  every  good.     In  the  same  way 


THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES.  35 x 

let  us  embrace  with  patience  the  loss  of  property,  the  failure  of  our  ex- 
pectations, or  even  the  loss  of  those  who  were  helping  us.  Let  us  be  re- 
signed at  such  times  to  the  will  of  God,  and  God  will  help  us  ;  and  if  He 
should  not  then  help  us  as  we  should  wish,  let  us  be  content  with  what- 
ever He  may  do,  because  He  will  do  it  to  try  our  patience,  that  He  may 
enrich  us  with  greater  merits  and  the  goods  of  heaven. 

In  the  fourth  place,  we  must  accept  patiently  contempts  and  persecu- 
tions. You  will  say,  "  But  what  evil  have  I  done,  that  I  should  be  so 
persecuted  ?  Why  have  I  had  to  suffer  such  an  affront  ?"  My  brother, 
go  and  say  this  to  Jesus  Christ  on  the  cross,  and  He  will  answer,  "  And 
I,  what  have  I  done,  that  I  should  have  to  suffer  such  sorrow  and  igno- 
miny, and  this  death  of  the  cross  ?"  If  Jesus  Christ  has  suffered  so  much 
for  the  love  of  you,  it  is  no  great  thing  that  you  should  suffer  this  little 
for  the  love  of  Jesus  Christ.  Particularly  if  you  have  ever  during  your 
life  committed  some  grievous  sin,  think  that  you  deserve  to  be  in  hell, 
where  you  would  have  to  suffer  much  greater  contempt  and  persecution 
from  the  devils.  If,  also,  you  should  be  persecuted  for  having  done  good, 
rejoice  exceedingly.  Hear  what  Jesus  Christ  says  :  "  Blessed  are  they 
that  suffer  persecution  for  justice's  sake."  (St.  Matt.  v.  10.)  Let  us  be 
convinced  of  the  truth  of  what  the  Apostle  says,  that  he  who  would  live 
inited  to  Jesus  Christ  in  this  world  must  be  persecuted. 

In  the  fifth  place,  we  must  practise  patience  also  in  spiritual  desola- 
tion, which  is  the  heaviest  affliction  for  a  soul  that  loves  God.     But  God 

this  way  proves  the  love  of  His  beloved  ones.  At  such  times  let  us 
mmble  ourselves  and  be  resigned  to  the  will  of  God,  putting  ourselves 
entirely  into  His  hands.  Let  us  be  most  careful,  also,  not  to  leave  off 
my  of  our  devotions,  our  prayers,  frequenting  of  the  sacraments,  our 
visits  to  the  blessed  sacrament,  or  our  spiritual  reading,  As  we  do 
everything  then  with  weariness  and  trouble,  it  seems  to  us  to  be  all  lost, 
mt  it  is  not  so  :  while  we  persevere  in  all  these  things,  we  work  without 
iny  satisfaction  to  ourselves,  but  it  is  very  pleasing  to  God. 

In  the  sixth  and  last  place,  we  must  practice  patience  in  temptations. 
>ome  cowardly  souls,  when  a  temptation  lasts  a  long  time,  are  disheart- 
ened, and  will  sometimes  even  say,  "  God  then  desires  my  damnation." 
\o  ;  God  permits  us  to  be  tempted,  not  for  our  damnation,  but  for  our 
idvantage,  that  we  may  then  humble  ourselves  the  more,  and  unite  our- 
selves more  closely  to  Him,  by  forcing  ourselves  to  resist,  redoubling 
)ur  prayers,  and  thereby  acquiring  greater  merits  for  heaven.  "  And  be- 
muse thou  wast  acceptable  to  God,  it  was  necessary  that  temptation 
should  prove  thee."  (Tob.  xii.  13.)  Thus  was  it  said  to  Tobias.  Every 
temptation  which  we  overcome  gains  for  us  fresh  degrees  of  glory,  and 
greater  strength  to  resist  future  temptations.     Nor  does  God  ever  permit 


352  THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 


us  to  be  tempted  beyond  our  strength  :  "  And  God  is  faithful,  who  will 
not  suffer  you  to  be  tempted  above  what  you  are  able;  but  will  make 
also,  with  temptation,  issue,  that  you  may  be  able  to  bear  it."  (i 
Cor.  x.  13.) 

We  should,  however,  beg  our  Lord  to  deliver  us  from  temptations  ; 
notwithstanding,  when  they  come,  let  us  resign  ourselves  to  His  holy 
will,  beseeching  Him  to  give  us  strength  to  resist.  St.  Paul  was  troubled 
with  carnal  temptations,  and  he  prayed  to  God  to  deliver  him  from  them  ; 
but  the  Lord  said  to  Him  :  "  My  grace  is  sufficient  for  thee  ;  for  power  is 
made  perfect  in  infirmity."  (2  Cor.  xii.  9.)  In  sensual  temptations  espe- 
cially, the  first  precaution  to  be  taken  is  to  remove  ourselves  as  far  as 
possible  from  all  occasions,  and  then  immediately  to  have  recourse  to 
Jesus  Christ  for  help,  not  trusting  in  our  own  strength.  And  when  the 
temptation  continues,  let  us  not  cease  to  pray,  saying:  "Jesus  help  me! 
Mary,  ever  Virgin,  assist  me  ! "  The  mere  invocation  of  these  all-power- 
ful names  of  Jesus  and  Mary  will  suffice  to  defeat  the  most  violent 
assaults  of  hell.  It  is  also  of  great  use  to  make  the  sign  of  the  cross  on 
•our  forehead  or  over  our  heart.  By  the  sign  of  the  cross,  St.  Anthony 
Abbot  overcame  similar  attacks  of  the  devil.  It  is  also  a  very  good 
thing  to  acquaint  your  spiritual  father  with  your  temptations.  St.  Philip 
Neri  used  to  say,  "  A  temptation  which  is  declared  is  half  overcome." 

5.     THE    PRACTICE    OF   CONFORMITY    TO    THE    WILL    OF    GOD. 

All  sanctity  consists  in  loving  God  ;  and  the  love  of  God  consists  in 
fulfilling  His  holy  will.  In  this  is  our  life:  "  And  life  in  His  good  will." 
(Ps.  xxix.  6.)  And  he  who  is  always  united  to  the  will  of  God  is  always 
in  peace  ;  for  the  divine  will  takes  away  the  bitterness  of  every  cross. 
By  saying,  God  wills  it  so,  God  has  so  willed  it,  holy  souls  find  peace  in 
all  their  labors  :  "  Whatsoever  shall  befall  the  just  man,  it  shall  not  make 
him  sad."  (Prov.  xii.  21.)  You  say,  "Everything  goes  wrong  with  me; 
God  sends  me  all  kinds  of  misfortunes."  Things  go  wrong  with  you, 
my  friend,  because  you  make  them  go  wrong  ;  if  you  were  to  be  resigned 
to  the  will  of  God,  all  would  go  well,  and  for  your  good.  The  crosses 
which  God  sends  you  are  misfortunes  because  you  make  them  misfor- 
tunes; if  you  would  take  them  with  resignation,  they  would  no  longer  be 
misfortunes,  but  riches  for  paradise.  The  Venerable  Balthazar  Alvarez 
says,  "  He  who  in  his  troubles  resigns  himself  with  peacefulness  to  the 
divine  will,  runs  to  God  post-haste."     Let  us  now  come  to  this  practice. 

And  first,  let  us  resign  ourselves  in  the  sicknesses  which  befall  us. 
Worldly  people  call  illnesses  misfortunes,  but  the  saints  call  them  visita- 
tions of  God  and  favors.  When  we  are  ill  we  ought  certainly  to  take 
remedies  in  order  to  be  cured,  but  we  should  always  be  resigned  to 


354  THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 

Fourth,  we  must  be  resigned  in  aridity  of  soul  ;  if,  when  we  say  our 
prayers,  make  our  communions,  visit  the  blessed  sacrament,  etc.,  all  seems 
to  weary  and  give  us  no  comfort,  let  us  be  satisfied  in  knowing  that  \u 
please  God,  and  that  the  less  satisfaction  we  feel  ourselves  in  our  devo- 
tions the  more  pleasure  do  we  give  Him.  At  no  time  can  we  know  better 
our  own  insufficiency  and  misery  than  in  the  time  of  aridity  ;  and  there- 
fore let  us  humble  ourselves  in  our  prayers,  and  put  ourselves  with  resig- 
nation into  God's  hands,  and  say,  "  Lord,  I  do  not  deserve  consolations ; 
I  desire  nothing  but  that  thou  have  pity  on  me  ;  keep  me  in  thy  grace, 
and  do  with  me  what  thou  wilt."  And  so  doing,  we  shall  gain  more  in 
one  day  of  desolation  than  in  a  month  of  tears  and  sensible  devotion. 
And,  generally  speaking,  this  should  be  the  continual  tenor  of  our  prayers, 
offering  ourselves  to  God  that  he  may  do  with  us  as  he  pleases ;  saying  to 
Him  in  our  prayers,  our  communions,  and  in  the  visit,  "  My  God,  make 
me  do  thy  will."  In  doing  the  will  of  God  we  shall  do  everything.  For 
this  end  let  us  accustom  ourselves  to  have  always  on  our  lips  the  ejacula- 
tion, Fiat  voluntas  tua  (Thy  will  be  done),  even  in  the  least  things  we 
do  ;  for  instance,  if  we  snuff  out  a  candle,  break  a  glass,  or  stumble  over 
something,  let  us  always  repeat,  "  God's  will  be  done ! "  And  when  we 
lose  any  of  our  possessions,  or  when  one  of  our  relatives  dies,  or  anything 
else  of  the  same  sort  happens  to  us,  let  us  say,  "  O  Lord,  it  is  thy  will,  it 
is  my  will  also."  And  when  we  fear  any  temporal  ill,  let  us  say,  "  O  Lord, 
I  will  whatever  thou  wiliest."  Thus  we  shall  be  very  pleasing  in  the  sight 
of  God,  and  shall  be  always  in  peace. 

6.     THE    PRACTICE    OF    PURITY    OF    INTENTION. 

Purity  of  intention  consists  in  doing  everything  with  the  sole  view  of 
pleasing  God.  The  good  or  bad  intention  with  which  an  action  is  per- 
formed renders  it  good  or  bad  before  God.  St.  Mary  Magdalene  of  Pazzi 
said  "  God  rewards  actions  according  to  the  amount  of  purity  of  intention 
with  which  they  are  done."     Let  us  examine  the  practice  of  it. 

In  the  first  place,  in  all  our  exercises  (of  devotion),  let  us  seek  God 
and  not  ourselves :  if  we  seek  our  own  satisfaction  we  cannot  expect  to 
receive  any  reward  from  God.  And  this  holds  good  for  all  spiritual  works. 
How  many  labor  and  exhaust  themselves  in  preaching,  hearing  confes- 
sions, serving  at  the  altar  and  in  doing  other  pious  works  ;  and  because 
in  these  they  seek  themselves  and  not  God,  they  lose  all.  "When  we  seek 
neither  approbation  nor  thanks  from  others  for  what  we  do,  it  is  a  sign 
that  we  work  for  God's  sake  :  as  also  when  we  are  not  vexed  at  the  good 
we  undertake  not  succeeding  ;  or  when  we  rejoice  as  much  at  any  good 
that  is  done  by  others,  as  if  it  had  been  done  by  ourselves.  Further, 
whenever  we  have  done  some  good  in  order  to  please  God,  let  us  not  tor- 


THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES.  355 

ment  ourselves  in  endeavoring  to  drive  away  vainglory  ;  if  we  are  praised 
for  it,  it  is  enough  to  say,  "  To  God  be  the  honor  and  glory."  And  let  us 
never  omit  doing  any  good  action  which  may  be  edifying  to  our  neigh- 
bor, through  the  fear  of  vainglory.  Our  Lord  wishes  us  to  do  good  even 
before  others,  that  it  may  be  profitable  to  them.  "  So  let  your  light  shine 
before  men,  that  they  may  see  your  good  works,  and  glorify  your  Father 
who  is  in  heaven."  (St.  Matt.  v.  16.)  Therefore  when  you  do  good,  have, 
first,  the  intention  of  pleasing  God  ;  and,  second,  that  also  of  giving  a 
good  example  to  your  neighbor. 

In  the  second  place,  in  our  bodily  actions  :  whether  we  work,  or  eat, 
or  drink,  or  amuse  ourselves  with  propriety,  let  us  do  all  in  order  to  please 
God.  Purity  of  intention  may  be  called  the  heavenly  alchemy  which 
changes  iron  into  gold  ;  by  which  is  meant,  that  the  most  trivial  and  or- 
dinary actions,  when  done  to  please  God,  become  acts  of  divine  love. 
St.  Mary  Magdalene  of  Pazzi  used  to  say,  "  A  person  who  performs  all 
his  actions  with  a  pure  intention  will  go  straight  to  paradise."  A  holy 
hermit,  before  putting  his  hand  to  any  work,  used  to  raise  his  eyes  to 
heaven  and  keep  them  fixed  there  for  a  short  time  ;  and  when  he  was 
asked  what  he  was  doing,  he  replied,  "  I  am  taking  my  aim,  so  that  I  may 
not  miss  the  mark."  Let  us  also  do  in  like  manner  :  before  beginning  any 
action,  let  us  make  sure  of  our  aim,  and  say,  "  Lord,  I  do  this  to  please 
thee." 

RULES  FOR  AVOIDING  TEPIDITY. 

Souls  that  make  no  account  of  venial  sins,  and  give  themselves  up  to 
tepidity,  without  a  thought  of  freeing  themselves  from  it,  live  in  great 
danger.  We  do  not  here  speak  of  those  venial  sins  which  are  committed 
by  mere  frailty,  such  as  useless  or  idle  words,  interior  disquietudes,  and 
negligence  in  small  matters  ;  but  we  speak  of  venial  sins  committed  with 
full  deliberation,  above  all  when  they  are  habitual.  St.  Teresa  writes 
thus,  "From  all  deliberate  sin,  howsoever  small  it  may  be,  O  Lord,  deliver 
us !  "  The  Venerable  Alvarez  used  to  say,  "  These  little  backbitings,  dis- 
likes, culpable  curiosity,  acts  of  impatience  and  intemperance,  do  not  in- 
deed kill  the  soul,  but  they  weaken  it  so  that  when  any  great  temptation 
takes  it  unexpectedly  it  will  not  have  strength  enough  to  resist,  and  will 
consequently  fall."  So  that  as,  on  the  one  hand,  deliberate  venial  sins 
weaken  the  soul,  so,  on  the  other,  do  they  deprive  us  of  the  divine  assist- 
ance ;  for  it  is  but  just  that  God  should  be  sparing  with  those  who  are 
sparing  toward  Him  :  "  He  who  soweth  sparingly,  shall  also  reap  spar- 
ingly." (2  Cor.  ix.  6.)  And  that  is  what  a  soul  that  has  received  special 
graces  from  God  has  the  most  reason  to  fear.  Still  more  ought  it  to  fear 
lest  such  faults  should  be  caused  by  some  passionate  attachment,  as  of 


35&  THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 

ambition  or  avarice,  or  of  aversion  or  inordinate  affection  toward  any  per- 
son. It  happens  not  unfrequently  to  souls  that  are  in  bondage  to  some 
passion  as  it  does  to  gamblers,  who,  after  losing  many  times,  at  the  last 
throw  say,  "  Let  us  risk  everything,"  and  so  finish  by  losing  all  they  have. 
In  what  a  miserable  state  is  that  soul  which  is  the  slave  of  some  passion  ; 
for  passion  blinds  us,  and  lets  us  no  longer  see  what  we  are  doing.  Let 
us  now  come  to  the  practice  of  what  we  have  to  do  in  order  to  be  able  to 
deliver  ourselves  from  the  wretched  state  of  tepidity. 

It  is  necessary,  in  the  first  place,  to  have  a  firm  desire  to  get  out  of 
this  state.  The  good  desire  lightens  our  labor,  and  gives  us  strength  to 
go  forward.  And  let  us  rest  assured  that  he  who  makes  no  progress  in 
the  way  of  God  will  always  be  going  back  ;  and  he  will  go  back  so  far 
that  at  last  he  will  fall  over  some  precipice.  Second,  let  us  try  to  find  out 
our  predominant  faults  to  which  we  are  most  attached,  whether  it  be 
anger,  ambition,  or  inordinate  affection  to  persons  or  things  :  a  resolute 
will  overcomes  all  with  the  help  of  God.  Third,  we  must  avoid  the  occa- 
sion, otherwise  all  our  resolutions  will  fall  to  the  ground.  And,  lastly, 
we  must,  above  all,  be  diffident  of  our  own  strength,  and  pray  continually 
with  all  confidence  to  God,  begging  Him  to  help  us  in  the  danger  we  are 
in,  and  to  deliver  us  from  those  temptations  by  which  we  shall  fall  into 
sin  ;  which  is  the  meaning  of  the  petition,  Ne  nos  inducas  in  tentationem 
(Lead  us  not  into  temptation).  He  who  prays  obtains  :  "  Ask,  and  you 
shall  receive."  (St.  John  xvi.  24.)  This  is  a  promise  of  God,  and  can 
never  fail ;  therefore  we  must  always  pray,  always  pray  ;  and  let  us  never 
leave  off  repeating,  "We  must  pray  always,  we  must  pray  always;  my 
God,  help  me,  and  that  soon  !  " 

8.    THE  PRACTICE  OF  DEVOTION  TOWARD  THE  GREAT  MOTHER  OF  GOD. 

As  regards  this  devotion,  I  hope  that  the  reader  is  fully  persuaded 
that,  in  order  to  insure  eternal  salvation,  it  is  most  important  to  be  devout 
to  the  most  holy  Mary.  And  if  he  should  wish  to  be  still  more  convinced 
of  it,  I  would  beg  him  to  read  the  book  I  have  written,  called  The  Glories 
of  Mary.  We  shall  here  speak  only  of  the  practices  you  may  observe  that 
you  may  obtain  the  protection  of  this  sovereign  Lady.  First,  every  morn- 
ing and  evening,  when  you  get  up  and  before  you  go  to  bed,  say  three 
"  Hail  Marys,"  adding  this  short  prayer  :  "  By  thy  pure  and  immaculate 
conception,  O  Mary,  make  me  pure  in  body  and  holy  in  soul  ! "  And 
put  yourself  beneath  her  mantle,  that  she  may  keep  you  that  day  or  that 
night  from  sin.  And  every  time  you  hear  the  clock  strike,  say  a  "  Hail 
Mary  ; "  do  the  same  whenever  you  go  in  or  out  of  the  house,  and  when 
you  pass  by  any  picture  or  statue  of  the  blessed  Virgin.  So,  also,  when 
you  begin  and  finish  any  of  your  occupations  ;  such  as  your  study,  work, 


THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES.  357 

eating-,  or  sleeping,  never  omit  to  say  a  "  Hail  Mary."  Second,  say  the 
rosary,  meditating  on  the  mysteries,  every  day — at  least  five  decades. 
Many  devout  people  also  say  the  Office  of  Our  Lady  ;  it  would  be  well 
to  say,  at  any  rate,  the  Little  Office  of  the  Name  of  Mary,  which  is  very 
short,  and  composed  of  five  short  psalms.  Third,  say  an  "  Our  Father  "  and 
"  Hail  Mary  "  every  day  to  the  ever  blessed  Trinity  in  thanksgiving  for  the 
graces  that  have  been  bestowed  upon  Mary.  The  blessed  Virgin  herself 
revealed  to  a  person  that  this  devotion  was  very  pleasing  to  her.  Fourth, 
fast  on  bread  and  water  every  Saturday  in  honor  of  Mary,  or  at  least  on 
the  vigils  of  her  seven  feasts ;  or,  at  any  rate,  fast  in  the  ordinary  way, 
or  eat  only  of  one  dish,  or  abstain  from  something  you  like.  In  short, 
make  use  of  some  kind  of  mortification  on  Saturdays,  and  on  the  above- 
named  vigils,  for  the  sake  of  this  Queen,  who,  as  St.  Andrew  of  Crete 
says,  repays  these  little  things  with  great  graces.  Fifth,  pay  a  visit  every 
day  to  some  image  of  your  patroness,  and  ask  her  to  give  you  holy  perse- 
verance and  the  love  of  Jesus  Christ.  Sixth,  let  no  day  pass  without 
reading  a  little  about  our  Lady,  or  else  say  some  prayer  to  this  blessed  Vir- 
gin. For  this  purpose  we  have  here  put  seven  prayers  to  Mary  for  the 
seven  days  of  the  week.  (See  chap.  ii.  7.*)  Seventh,  make  the  nove- 
nas  for  the  seven  principal  feasts  of  Mary,  and  ask  your  confessor  to  tell 
you  what  devotions  and  mortifications  you  should  practise  during  those 
nine  days  :  say  at  least  nine  "  Hail  Marys  "  and  "  Glory  be  to  the  Father," 
and  beg  her  each  day  of  the  novena  to  give  you  some  special  grace  that 
you  are  in  want  of.  Lastly,  often  recommend  yourself  to  this  divine 
Mother  during  the  day,  and  particularly  in  time  of  temptation,  saying  at 
such  times,  and  often  repeating  with  great  affection,  "  Mary,  help  me ! 
help  me,  my  Mother ! "  And  if  you  love  Mary,  try  to  promote  devotion 
to  this   great  Mother  of  God  among  your  relatives,  friends  and  servants. 

9.    ON  THE  PRACTICE  OF    CERTAIN    MEANS  BY  WHICH  WE    MAY  ACQUIRE  THE    LOVE 

OF    JESUS  CHRIST. 

Jesus  Christ  ought  to  be  our  whole  love.  He  is  worthy  of  it,  both  be- 
cause He  is  a  God  of  infinite  goodness,  and  because  He  has  loved  us  to 
such  an  excess,  that  He  died  for  us.  Oh,  what  a  great  obligation  we  are 
under  to  Jesus  Christ !  All  the  good  we  enjoy,  all  our  inspirations,  calls, 
pardons,  helps,  hopes,  consolations,  sweetnesses,  and  loving  affections, 
come  to  us  through  Jesus  Christ.  Let  us  see  by  what  means  we  are  to 
acquire  this  love  of  Jesus  Christ. 

In  the  first  place,  we  must  desire  to  have  this  love  of  Jesus  Christ,  and 
we  must,  therefore,  often  ask  Him  to  give  it  us,  especially  in  our  prayers, 

*  The  seven  prayers  to  which  the  saint  refers  are  in  the  Glories  of  Mary,  and  have  been  indulgenced 
by  Pius  VII.    Vid.  Raccolta  d ' Jndulgenze. 


35§  THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 

in  our  communions,  and  in  the  visit  to  the  blessed  sacrament.  And  this 
grace  must  also  be  sought  for  at  the  hands  of  the  ever-blessed  Mary, 
from  our  guardian  angel  and  our  holy  patrons,  that  they  may  enable  us 
to  love  Jesus  Christ.  St.  Francis  of  Sales  says  that  the  grace  of  loving 
Jesus  Christ  contains  all  other  graces  in  itself  ;  because  he  who  truly  loves 
Jesus  Christ  cannot  be  wanting  in  any  virtue. 

In  the  second  place,  if  we  wish  to  acquire  the  love  of  Jesus  Christ,  we 
must  detach  our  hearts  from  all  earthly  affections ;  divine  love  will  find 
no  place  in  a  heart  that  is  full  of  this  world.  St.  Philip  Neri  used  to  say, 
"The  love  we  give  to  creatures  is  all  so  much  taken  from  God." 

In  the  third  place,  we  must  often  exercise  ourselves,  especially  when 
we  pray,  in  making  acts  of  love  to  Jesus  Christ.  Acts  of  love  are  the  fuel 
with  which  we  keep  alive  the  fire  of  holy  charity.  Let  us  make  acts  of 
love  and  complacency,  saying,  "  My  Jesus,  I  rejoice  that  thou  art  infinitely 
happy,  and  that  thy  eternal  Father  loves  thee  as  much  as  Himself."  Of 
benevolence,  "  I  wish,  my  Jesus,  that  all  could  know  and  love  thee."  Of 
predilection,  as  "  My  Jesus,  I  love  thee  more  than  all  things.  I  love  thee 
more  than  myself."  Let  us  also  often  make  acts  of  contrition,  which  are 
called  acts  of  sorrowful  love. 

In  the  fourth  place,  if  any  one  wishes  to  make  sure  of  being  inflamed 
with  love  toward  Jesus  Christ,  let  him  often  try  to  meditate  on  His  pas- 
sion. It  was  revealed  to  a  holy  solitary,  that  no  exercise  was  more  effi- 
cacious in  enkindling  love  than  the  consideration  of  the  sufferings  and  igno- 
miny which  Jesus  Christ  endured  for  love  of  us.  I  say  it  is  impossible  that 
a  soul,  meditating  often  on  the  passion  of  Jesus  Christ,  should  be  able 
to  resist  His  love.  It  was  for  this  that,  although  He  could  have  saved  us 
by  one  drop  of  His  blood,  nay,  even  by  a  single  prayer,  He  chose  to  suffer 
so  much  and  to  shed  all  His  blood  that  He  might  attract  all  hearts  to  love 
Him  ;  therefore  he  who  meditates  on  His  passion  does  what  is  very  agree- 
able to  Him.  Do  you,  then,  often  make  your  meditation  on  the  passion 
of  our  Lord  Jesus  Christ.  Do  so  at  least  every  Friday,  the  day  on  which 
He  died  for  the  love  of  us.  For  this  purpose  I  have  written  many  med- 
itations on  the  passion  of  our  Lord  Jesus  Christ,  especially  the  Darts  oj 
Fire,  which  speak  of  the  love  which  Jesus  Christ  has  borne  us  in  the  great 
work  of  our  redemption. 

Abridgment  of  the  Rule  of  Life  for  a  Christian. — I.  On  rising  in  the 
morning,  make  the  following  acts:  i.  "My  God,  I  adore  thee;  I  love 
thee  with  my  whole  heart,  and  I  thank  thee  for  all  thy  benefits,  especially 
for  having  preserved  me  the  night  past."  2.  "  I  offer  thee  all  my  actions 
and  sufferings  of  this  day,  in  union  with  the  actions  and  sufferings  of 
Jesus  and  Mary ;  and  I  make  the  intention  of  gaining  all  the  indulgences 
in  my  power  during  the  present  day."     3.  "  I  purpose,  O  Lord,  to  avoid 


THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES.  359 

offending-  thee  this  day ;  but  be  thou  pleased  to  support  me  constantly  in 
thy  hands,  that  I  may  not  betray  thee.  O  Mary  most  holy,  shelter  me 
under  your  mantle.  My  angel  guardian  and  all  my  holy  patrons,  assist 
me."  Then  conclude  with  an  "  Our  Father,"  "  Hail  Mary,"  and  creed  ; 
and  say,  finally,  three  "  Hail  Marys,"  in  honor  of  the  purity  of  Mary. 

II.  Take  care  to  make  half  an  hour's  meditation  as  soon  as  possible  in 
the  day.  For  though  meditation  is  not  absolutely  necessary,  it  is  morally 
necessary,  in  order  to  obtain  the  grace  of  perseverance.  Those  who  neglect 
it  will  find  it  very  difficult  to  persevere  in  the  grace  of  God.  The  reasons 
for  this  are  twofold  :  the  first  is,  because  the  eternal  truths  cannot  be  seen 
by  the  eyes  of  the  flesh,  but  by  the  eye  of  the  understanding,  which  is 
reflection.  Hence  he  does  not  perceive  them  who  does  not  meditate  ;  and 
for  want  of  perceiving  them  he  will  hardly  arrive  at  a  due  appreciation 
of  the  importance  of  salvation,  of  the  means  which  secure  it,  and  of  the 
obstacles  which  hinder  it ;  so  that  his  salvation  will  be  placed  in  immi- 
nent risk.  The  second  reason  is,  because  the  soul  that  does  not  practice 
meditation  will  also  be  backward  to  practice  prayer.  Now  prayer  is  nec- 
essary, not  merely  as  a  precept,  but  as  a  means  to  observe  the  command- 
ments, since,  as  a  general  rule,  and  speaking  of  adults,  God  only  gives 
His  grace  to  those  who  ask  for  it.  But  without  meditation  a  person  has 
a  very  faint  notion  of  his  own  spiritual  wants,  and  he  is,  moreover,  but 
slightly  impressed  with  the  necessity  of  praying,  in  order  to  overcome 
temptations  and  to  save  his  soul ;  thus  he  is  led  to  pray  but  little  or  not 
at  all,  and  for  want  of  prayer  is  eventually  lost.  The  eminent  Bishop 
Palafox  said,  "  How  will  the  Lord  give  us  perseverance,  unless  we  ask 
Him  for  it?  And  how  shall  we  ask  Him  for  it  without  prayer?"  On 
the  other  hand,  St.  Teresa  declares  that  it  is  hardly  possible  for  a  man 
that  prays  to  remain  long  in  sin ;  he  will  either  forsake  prayer  or  forsake 
sin  :  prayer  and  sin  are  incompatible. 

III.  With  regard  to  practice,  meditation  has  three  parts :  preparation, 
consideration  and  conclusion.  In  the  preparation  must  be  made  three 
acts:  i,  of  the  presence  of  God  ;  2,  of  humility  ;  3,  of  petition  for  light. 
We  say,  1.  "  My  God,  I  believe  thou  art  here  present,  and  I  adore  thee"  ; 
2.  "I  deserve  at  this  moment  to  be  burning  in  hell.  O  my  God,  I  am 
sorry  for  having  offended  thee.  "  3.  "  Eternal  Father,  for  the  love  of  Jesus 
and  Mary,  grant  me  light  in  this  meditation,  that  I  may  profit  by  it." 
Then  say  a  "  Hail  Mary  "  to  the  divine  Mother,  and  a  "  Glory  be  to  the 
Father,"  etc.,  in  honor  of  our  angel  guardian.  Then  read  the  point  of 
meditation,  and  be  sure  to  meditate,  at  least  occasionally,  on  the  passion 
of  Jesus  Christ.  It  must  also  be  understood  that  the  fruit  of  prayer  does 
not  so  much  consist  in  meditating,  but,  rather,  1.  In  producing  affections 
— for  instance,  of  humility,  confidence,  love,  sorrow,  offering,  resignation 


360  THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 

and  the  like.  2.  In  making  petitions,  and  especially  imploring  God  to 
grant  us  perseverance  and  His  holy  love.  3.  In  making  the  resolution  to 
avoid  some  particular  sin,  and  of  practicing  some  particular  virtue. 

Finally,  the  conclusion  is  made  thus  :  I.  "I  thank  thee,  O  God,  for 
the  lights  thou  hast  given  me."  2.  "  I  purpose  to  keep  the  resolutions  I 
have  made."  3.  "  And  I  beg  thy  grace  to  fulfill  them."  Neither  must 
we  ever  forget  to  recommend  to  God  the  holy  souls  in  purgatory,  and  all 
poor  sinners.  We  must  never  omit  our  accustomed  meditation,  whatever 
coldness  and  weariness  we  may  feel  over  it ;  for  St.  Teresa  says,  "  To  do 
so  would  be  to  cast  ourselves  into  hell  with  our  own  hands."  Moreover, 
let  all  bear  in  mind  that  Benedict  XIV.  granted  a  plenary  indulgence  to 
everyone  who  shall  make  a  meditation  of  half  an  hour  every  day  for  a 
month,  with  confession  and  Communion;  and  partial  indulgences  are  also 
granted  every  day  to  those  who  meditate. 

IV.  Do  not  omit  to  hear  Mass  daily.  But  what  is  of  the  greatest  im- 
portance is,  that  those  who  hear  Mass  should  make  a  special  application 
to  their  own  souls  of  the  merits  of  the  passion  of  Jesus  Christ.  Mass 
should  be  heard  for  the  same  ends  for  which  it  was  instituted,  namely  : 
1,  to  honor  Almighty  God  ;  2,  to  thank  Him  for  His  benefits  ;  3,  to  make 
atonement  for  the  punishment  due  to  our  sins  ;  4,  to  obtain  divine  grace. 
So  that  we  ought,  then,  to  pray  as  follows  :  "  Eternal  Father,  in  this  Mass 
I  offer  thee  Jesus  Christ,  with  all  the  merits  of  His  passion  :  1,  to  honor 
thy  majesty  ;  2,  to  thank  thee  for  all  thy  benefits  toward  me  ;  3,  in  satis-A 
faction  for  my  sins,  and  for  those  of  all  the  living,  and  of  those  who  died 
in  thy  grace  ;  4,  to  obtain  all  the  graces  necessary  for  salvation."  At  the 
elevation  of  the  Host,  we  may  say,  "  By  the  blood  of  Jesus  Christ,  grant 
me  to  love  thee  in  this  life  and  in  the  next."  When  the  priest  communi- 
cates, make  the  spiritual  Communion  thus:  "  My  Jesus,  I  love  thee,  and 
I  long  for  thee  in  my  soul ;  I  embrace  thee,  and  wish  nevermore  to  be 
separated  from  thee." 

V.  In  addition  to  this,  read  some  spiritual  book  for  half  an  hour,  or 
at  least  a  quarter ;  and  it  will  be  best  to  make  use  of  the  lives  of  the 
saints. 

VI.  Moreover,  do  not  fail  to  pay  every  day  a  visit  to  the  most  holy 
sacrament,  when  you  should  make  at  least  the  following  acts  :  1.  "  O 
Lord,  I  thank  thee  for  thy  love  in  leaving  thyself  to  me  in  this  holy  sacra- 
ment." 2.  "  With  my  whole  heart  I  love  thee,  O  Good,  above  all  other 
good  ;  and  because  I  love  thee  I  am  sorry  for  all  my  offences  against 
thee,  whether  great  or  small."  3.  "  I  beseech  thee  to  grant  me  perse- 
verance in  thy  grace  and  thy  holy  love."  At  the  same  time  make  a  visit 
to  our  blessed  Lady,  before  one  of  her  images,  and  beg  of  her  also  the 
same  graces  of  perseverance  and  the  love  of  God. 


THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES.  361 

VII.  In  the  evening  make  the  examination  of  conscience,  and  then  add 
the  Christian  acts. 

VIII.  Frequent  the  holy  sacraments  of  confession  and  Communion  at 
least  once  a  week,  and  oftener  if  possible.  With  regard  to  confession, 
say  beforehand  :  "  I  thank  thee,  O  my  God,  for  having  waited  for  me 
until  now.  I  hope,  through  the  merits  of  Jesus  Christ,  for  the  pardon  of 
all  my  offences  against  thee.  I  am  sorry  for  them,  and  repent  of  them 
with  my  whole  heart,  because  by  them  I  have  lost  heaven  and  have  de- 
served hell  ;  but,  above  all,  I  am  grieved  to  my  inmost  soul,  and  hate 
and  detest  my  sins  more  than  all  evils,  because  they  have  offended  thy 
infinite  goodness.  I  purpose  in  future  rather  to  die  than  offend  thee  any 
more." 

After  confession,  thank  Almighty  God  for  the  pardon  which  you 
hope  you  have  received,  and  renew  your  good  resolution  nevermore  to 
offend  Him,  and  to  avoid  all  occasions  of  sin  ;  and  pray  to  Jesus  and 
Mary  for  perseverance. 

As  to  the  holy  Communion,  we  must  know  that  it  is  the  grand  med- 
icine, as  the  Council  of  Trent  terms  it,  which  purifies  us  from  our  daily 
venial  faults,  and  preserves  us  from  mortal  ones.  He  who  communicates 
most  frequently  will  be  freest  from  sin,  and  will  make  greatest  progress 
in  divine  love  ;  only  let  him  communicate  with  a  good  desire.  But,  in 
order  to  derive  more  abundant  fruits  from  Communion,  he  should  man- 
age to  spend  half  an  hour  after  receiving  in  performing  devout  acts,  or 
at  least  in  praying  out  of  some  spiritual  book  ;  however,  let  no  one  make 
this  more  frequent  Communion  without  the  counsel  of  his  spiritual  di- 
rector, and,  on  this  account, 

IX.  It  is  well  to  make  choice  of  a  good  confessor,  and  to  follow  his  di- 
rection in  all  spiritual  matters,  and  even  in  temporal  matters  of  importance; 
nor  should  he  be  left  without  a  good  reason.  St.  Philip  Neri  spoke  thus  : 
"  Let  those  who  are  desirous  of  advancing  in  the  way  of  God  put  them- 
selves under  an  enlightened  confessor  ;  and  let  them  obey  him,  as  occu- 
pying the  place  of  God.  Whoever  does  this  may  feel  assured  that  he  will 
never  have  to  render  an  account  to  God  of  what  he  does."  And  this  is 
only  conformable  to  the  words  of  Jesus  Christ,  that  whosoever  hears  His 
ministers,  hears  Himself :  "  He  that  heareth  you  heareth  me."  A  general 
confession  should  be  made,  if  it  has  not  hitherto  been  made,  for  it  is  a 
most  excellent  means  of  bringing  one's  life  into  good  order ;  and  it  is  ad- 
visable to  make  it  to  the  director  himself,  that  he  may  be  the  better  able 
to  guide  us. 

X.  Avoid  idleness,  dissipated  companions,  immodest  conversations, 
and,  more  than  all,  evil  occasions,  especially  where  there  is  danger  of  in- 
continency ;  and  for  this  reason  one  cannot  be  too  cautious  in  keeping  his 


362  THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 

eyes  from  dwelling  on  any  dangerous  objects.  For  a  person  that  does 
not  avoid  the  voluntary  occasions  of  sin,  especially  those  which  have  fre- 
quently proved  fatal  to  his  innocence,  it  is  morally  impossible  to  persevere 
in  the  grace  of  God :  "  He  that  loves  the  danger  shall  perish  in  it." 

XI.  In  temptations  trust  not  to  yourself,  nor  to  all  the  good  resolu- 
tions and  promises  which  you  have  made,  but  rely  solely  on  the  divine 
assistance ;  and  for  this  reason  have  immediate  recourse  to  God  and 
the  blessed  Virgin.  Especially  in  temptations  against  purity,  the  great- 
est care  must  be  taken  not  to  remain  to  dispute  with  the  temptation. 
In  such  moments  some  are  accustomed  to  set  their  will  to  make  acts  of 
the  contrary  virtue  ;  but  they  run  considerable  risk.  The  best  plan  to 
adopt  on  these  occasions  is  to  renew  the  firm  purpose  rather  to  die  than 
to  offend  God,  and  forthwith  to  make  the  sign  of  the  cross  without  re- 
monstrance, and  to  call  on  God  and  the  divine  Mother,  making  frequent 
invocations  of  the  most  holy  names  of  Jesus  and  Mary,  which  have  a 
wonderful  efficacy  against  filthy  suggestions,  and  should  therefore  be  in- 
voked continually  till  the  temptations  are  over.  Of  ourselves  we  have 
not  strength  to  overcome  the  attacks  of  the  flesh,  our  most  cruel  enemy ; 
but  God  readily  supplies  the  strength  to  all  who  ask  Him  ;  but  he  that 
fails  to  do  so  almost  invariably  falls  a  prey  to  the  enemy.  The  same  is 
to  be  observed  in  combating  temptations  against  faith,  protesting  at  such 
times,  without  remaining  in  dispute,  that  we  are  ready  to  die  for  the  holy 
faith,  and  instead  of  then  eliciting  acts  of  faith,  it  is  better  to  elicit  other 
acts,  as  of  love,  contrition,  and  hope. 

XII.  If  you  commit  a  venial  fault,  make  an  act  of  the  love  of  God  and 
of  contrition,  purpose  amendment,  and  forthwith  resume  your  wonted 
tranquillity.  To  remain  troubled  after  a  fault  is  the  greatest  fault  that  a 
person  can  commit,  for  a  troubled  soul  is  incapable  of  doing  the  least 
good.  If,  by  mischance,  the  fault  has  been  grievous,  then  immediately 
make  an  act  of  contrition,  which  is  sufficient  to  recover  the  divine  grace, 
resolve  never  to  be  guilty  of  the  same  again,  and  take  the  first  opportu- 
nity of  going  to  confession. 

XIII.  Endeavor  to  hear  all  the  sermons  in  your  power.  And  it  would 
be  most  advisable  to  make  a  spiritual  retreat  once  a  year  in  some  religious 
house ;  or,  if  that  be  impracticable,  at  least  in  your  own  house,  by  apply- 
ing yourself  for  eight  days  to  prayer  and  spiritual  reading  ;  during  this 
time  all  company  and  conversation  on  secular  matters  should  be  avoided. 
In  like  manner  make  a  retreat  of  one  day  every  month,  with  confession 
and  Communion.  If  your  state  of  life  allow  it,  become  a  member  of  some 
confraternity  in  which  the  sacraments  are  frequented,  and  there  make 
your  eternal  salvation  the  grand  and  sole  aim.  Whoever  enters  a  con- 
fraternity for  the  sake  of  managing,  directing,  or  out  of  party  spirit,  will 


•     THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES.  363 

derive  more  harm  than  good  from  it.     If  a  person  would  really  profit  by- 
it,  he  must  enter  it  solely  with  a  view  to  his  spiritual  interests. 

XIV.  In  all  the  vicissitudes  of  life,  such  as  illnesses,  losses,  and  perse- 
cutions, be  ever  mindful  to  bow  with  resignation  to  the  will  of  God,  and 
repose  on  these  words :  "  God  wills  it  so,  and  so  I  will  it  likewise."  Or 
thus  :  "  God  will  have  it  so  ;  so  be  it  done."  He  that  behaves  in  this  man- 
ner stores  up  immense  rewards  for  heaven,  and  always  lives  in  peace. 
On  the  contrary,  he  that  refuses  to  bow  to  the  will  of  God  only  redoubles 
his  afflictions  ;  for  he  must  endure  them  whether  he  will  or  no  ;  and  more- 
over, by  his  impatience,  he  lays  up  for  himself  an  additional  punish- 
ment. 

XV.  Be  especially  careful  to  preserve  a  tender  and  marked  devotion 
to  most  holy  Mary,  by  performing  daily  in  her  honor  some  exercise  of 
piety.  Never  omit — the  first  thing  in  the  morning  and  the  last  at  night 
— to  say  three  times  the  M  Hail  Mary  "  in  honor  of  her  purity,  imploring 
her  to  keep  you  from  all  sin.  Read  every  day  something,  be  it  only  a 
few  lines,  on  the  blessed  Virgin.  Say  her  litanies,  and  the  rosary,  medi- 
tating on  the  mysteries.  When  you  leave  or  enter  the  house,  ask  her 
blessing  with  a  "  Hail  Mary  ; "  and  on  passing  by  any  of  her  images,  sa- 
lute her  in  the  same  way.  When  the  clock  strikes,  say  the  "  Hail  Mary  ; " 
and  then,  "  Jesus  and  Mary,  I  love  you.  Do  not  permit  me  to  offend 
you."  With  the  advice  of  your  confessor,  fast  on  Saturdays,  on  the  vigils 
of  the  seven  festivals  of  our  blessed  Lady,  and  make  the  novenas  for  the 
said  feasts;  as  also  for  Christmas,  Pentecost,  and  for  the  feast  of  your 
patron  saint. 

Necessary  advice  for  people  of  all  states  of  life  that  they  may  secure  their 
salvation. — God  wishes  us  all  to  be  saved  :  "  Who  will  have  all  men 
saved."  (i  Tim.  ii.  4.)  And  He  is  ready  to  give  to  all  the  help  necessary 
for  salvation ;  but  He  grants  it  only  to  those  that  ask  Him,  as  St.  Augus- 
tine says,  "  He  gives  only  to  those  who  ask."  Hence,  it  is  a  common 
opinion  of  theologians  and  of  the  holy  fathers  that  prayer  is  necessary 
for  adults  as  a  means  of  salvation  ;  that  is  to  say,  that  a  person  who  does 
not  pray,  and  neglects  to  ask  of  God  the  help  requisite  for  overcoming 
temptations,  and  for  preserving  grace  already  received,  cannot  be  saved. 

On  the  other  hand,  our  Lord  cannot  refuse  to  give  graces  to  those 
who  ask  for  them,  because  He  has  promised  to  do  so  :  "  Cry  to  me,  and 
I  will  hear  thee."  (Jer.  xxxiii.  3.)  Have  recourse  to  me,  and  I  will  not 
fail  to  hear  you.  Ask  of  me  all  you  desire,  and  you  shall  attain  it :  "  Ask, 
and  it  shall  be  given  to  you."  (St.  Matt.  vii.  7.)  These  promises,  how- 
ever, are  not  to  be  understood  with  reference  to  temporal  goods,  because 
God  only  gives  these  when  they  are  for  the  good  of  the  soul  ;  but  He  has 
promised  absolutely  to  give  spiritual  graces  to  anyone  who  asks  Him  ; 


3^4  THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES.  ' 

and  having  promised  it,  He  is  obliged  to  give  them  to  us:  "By  His 
promise.  He  has  made  Himself  our  debtor,"  says  St.  Augustine. 

It  should  also  be  observed,  that  on  God's  part  prayer  is  a  promise,  and 
on  our  part  a  binding  precept  :  "  Ask,  and  it  shall  be  given  you."  "  We 
ought  always  to  pray."  (St.  Luke  xviii.  1.)  These  words,  "ask,"  "we 
ought,"  convey,  as  St.  Thomas  teaches,  a  grave  precept,  which  is  binding 
for  our  whole  life ;  but  especially  when  a  man  is  in  danger  of  death,  or 
falling  into  sin  ;  because  if  he  does  not  then  have  recourse  to  God,  he  will 
certainly  be  overcome.  And  he  who  has  already  fallen  under  God's  dis- 
pleasure, commits  a  fresh  sin  when  he  does  not  turn  to  God  for  help  to 
arise  out  of  his  miserable  state.  But  will  God  hear  him  while  he  is  yet 
His  enemy  ?  Yes,  He  does  hear,  if  the  sinner  humbles  himself,  and  prays 
for  pardon  from  his  heart ;  since  it  is  written  in  the  gospel,  "  For  every 
one  that  asketh,  receiveth."  (St.  Luke  xi.  10.)  It  says  that  God  has 
promised  to  hear  all  that  pray  to  Him,  whether  they  are  just  or  sinners. 
In  another  place  God  says,  "  Call  upon  me  .  .  .  and  I  will  deliver  thee." 
(Ps.  xlix.  15.)  Call  upon  me,  and  I  will  deliver  thee  from  hell,  to  which 
thou  dost  stand  condemned. 

No,  there  will  be  no  excuse  in  the  day  of  judgment  for  any  one  who 
dies  in  mortal  sin.  It  will  be  of  no  use  for  him  to  say  that  he  had  not 
the  strength  to  resist  the  temptation  which  troubled  him  ;  because  Jesus 
Christ  will  answer  :  "  If  you  had  not  the  strength,  why  did  you  not  ask 
it  of  me,  and  I  should  certainly  have  given  it  you  ?  If  you  fell  into  sin, 
why  did  you  not  have  recourse  to  me,  that  I  might  have  delivered  you 
from  it  ? " 

You  see,  then,  that  if  you  desire  to  be  saved,  and  would  keep  yourself 
in  the  grace  of  God,  you  must  often  pray  to  Him  that  He  would  keep 
His  hand  over  you.  The  Council  of  Trent  declares  that  for  a  man  to 
persevere  in  the  grace  of  God,  it  is  not  enough  that  he  should  have  only 
that  general  aid  which  He  gives  to  all  ;  but  he  must  also  have  that  special 
assistance  which  can  only  be  obtained  by  prayer.  For  this  reason  all  the 
doctors  of  the  Church  say,  that  each  one  is  bound,  under  grievous  sin,  to 
recommend  himself  often  to  God,  and  to  ask  for  the  grace  of  holy  perse- 
verance at  least  once  a  month.  And  anyone  who  finds  himself  in  the 
midst  of  many  dangerous  occasions  is  under  the  obligation  of  asking 
more  frequently  for  the  grace  of  perseverance. 

It  is,  besides,  most  useful  to  keep  up  some  particular  devotion  to  the 
Mother  of  God,  who  is  called  the  Mother  of  perseverance,  in  order  to  ob- 
tain this  grace  ;  and  a  person  who  has  not  this  special  devotion  to  the 
blessed  Virgin,  will  find  it  very  difficult  to  persevere  ;  for  as  St.  Bernard 
says,  all  divine  graces,  and  especially  this  one  of  perseverance,  which  is 
the  greatest  of  all,  come  to  us  by  means  of  Mary. 


THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES.  365 

Would  to  God  that  preachers  were  more  mindful  in  putting  before 
their  hearers  this  great  means  of  prayer  !  Some,  even  in  the  whole  course 
of  their  Lenten  sermons,  scarcely  mention  it  more  than  once  or  twice  in 
passing  :  while  they  ought  often  to  make  it  their  chief  subject,  besides 
speaking  of  it  in  every  discourse  ;  if  they  omit  to  do  so,  they  will  have  to 
render  a  heavy  account  for  it  to  God.  Thus,  also,  many  confessors  are 
particular  merely  about  the  resolution  their  penitents  make  not  to  offend 
God  again  ;  and  few  take  the  trouble  to  inculcate  that  they  must  pray 
when  they  are  tempted  again  to  fall ;  but  we  must  be  well  persuaded  that 
when  a  temptation  is  violent,  if  the  penitent  does  not  beg  for  God's 
assistance,  all  his  resolutions  will  avail  him  little ;  prayer  alone  can  save 
him.     It  is  certain  that  he  who  prays  is  saved  ;  he  who  prays  not  is  damned. 

Therefore,  I  repeat,  if  you  wish  to  be  saved,  pray  continually  to  the 
Lord  that  He  would  give  you  light  and  strength  not  to  fall  into  sin. 
Thus  we  must  be  importunate  with  God  in  asking  Him  for  His  grace. 
"■  This  importunity  with  God  is  our  opportunity,"  says  St.  Jerome.  Every 
morning  we  must  beseech  Him  to  keep  us  from  sin  during  that  day. 
And  when  any  bad  thought  or  occasion  of  sin  presents  itself  to  your 
mind,  or  you  are  tempted  by  some  dangerous  occasion,  immediately  have 
recourse  to  Jesus  Christ  and  the  blessed  Virgin,  and  say,  "  My  Jesus,  help 
me  !  most  blessed  Virgin,  come  to  my  aid  ! "  It  is  enough  at  such  a  time 
to  pronounce  the  names  of  Jesus  and  Mary,  and  the  temptation  will 
vanish ;  but  should  the  temptation  continue,  persevere  in  invoking  the 
assistance  of  Jesus  and  Mary,  and  you  will  be  victorious. 

Rules  for  a  good  life. — I.  In  the  morning,  on  rising  from  bed,  to  make 
the  Christian  acts.  Every  day  to  make  mental  prayer  for  half  an  hour ; 
to  read  at"  least  for  a  quarter  of  an  hour  some  spiritual  book.  To  hear 
Mass.  To  make  the  visit  to  the  most  blessed  sacrament  and  to  the  divine 
Mother.  To  say  the  rosary.  And  in  the  evening  to  make  the  examina- 
tion of  conscience,  with  the  acts  of  contrition,  and  the  Christian  acts, 
together  with  the  litany  of  the  ever-blessed  Mary. 

II.  To  go  to  confession  and  Communion  at  least  every  week,  and 
oftener  if  possible,  with  the  advice  of  your  spiritual  director. 

III.  To  choose  a  good,  learned  and  pious  confessor,  and  to  be  directed 
always  by  him,  as  well  in  your  exercises  of  devotion  as  in  all  affairs  of 
importance,  and  not  to  leave  him  without  a  good  reason. 

IV.  To  avoid  idleness,  bad  companions,  immodest  conversations,  and, 
above  all,  occasions  of  sin,  especially  where  there  is  danger  of  inconti- 
nency. 

V.  In  temptations  of  impurity  particularly,  to  sign  yourself  immedi- 
ately with  the  sign  of  the*  holy  cross,  and  to  invoke  the  most  holy  names 
of  Jesus  and  Mary,  as  long  as  the  temptation  lasts. 


366  THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 

VI.  When  you  commit  any  sin,  to  repent  of  it  at  once,  and  resolve  to 
amend  ;  and  if  it  is  a  grievous  sin,  to  confess  it  as  soon  as  possible. 

VII.  To  hear  sermons  as  often  as  you  can,  and  to  belong  to  some  con- 
fraternity, with  no  other  end  than  to  attend  to  the  affair  of  your  eternal 
salvation. 

VIII.  To  fast  in  honor  of  the  ever-blessed  Mary  on  Saturday,  and  on 
the  vigils  of  her  seven  feasts,  observing  some  other  corporal  mortification, 
according  to  the  advice  of  your  spiritual  father,  to  make  the  novenas  of 
the  above-named  feasts  of  Mary,  as  well  as  of  the  Nativity,  Pentecost, 
and  that  of  your  holy  patron.  In  adverse  circumstances,  as  in  sickness, 
losses,  persecutions,  you  must  unite  yourself  in  all  things  to  the  will  of 
God,  and  be  resigned,  saying  always,  "This  is  (or  has  been)  the  will  of 
God ;  may  His  will  be  done." 

IX.  To  make  the  spiritual  exercises  every  year  in  some  religious  house, 
or  in  some  place  apart ;  or  at  least  to  make  them  in  your  own  house,  ap- 
plying yourself  during  those  days  as  much  as  possible  to  prayer,  spiritual 
reading,  and  to  silence.  And  in  the  same  way  to  make  a  day  of  retreat 
every  month,  by  going  to  Communion,  and  by  avoiding  all  conversation. 

AN  EPITOME  OF  THE  VIRTUES  IN  WHICH  A  CHRISTIAN  SOUL,  THAT  DESIRES  TO 
LEAD  A  PERFECT  LIFE  AND  BECOME  A  SAINT,  SHOULD  EXERCISE  ITSELF. 

It  would  be  useful  to  read  this  epitome  every  time  you  make  your  day's  retreat,  that  you 
may  see  in  what  virtues  you  are  wanting. 

To  desire  always  to  increase  in  love  toward  Jesus  Christ.  Holy  de- 
sires are  wings  with  which  souls  fly  to  God.  St.  Aloysius  Gonzaga  made 
himself  a  saint  in  a  short  time  through  the  great  desire  he  had  of  loving 
God ;  and  as  he  knew  he  should  never  be  able  to  love  Him  as  much  as 
He  was  worthy  of  being  loved,  he  consumed  himself  in  ardent  desires. 
On  this  account,  St.  Mary  Magdalene  of  Pazzi  called  St.  Aloysius  a  mar- 
tyr of  love. 

To  meditate  often  on  the  passion  of  Jesus  Christ.  St.  Bonaventure 
said  that  the  wounds  of  Jesus  Christ  are  wounds  which  pierce  every  heart, 
and  inflame  them  with  holy  love. 

Often  during  the  day  to  make  acts  of  love  toward  Jesus  Christ,  begin- 
ning from  the  time  you  wake  in  the  morning,  and  trying  to  make  an  act 
of  love  as  you  fall  asleep.  "  Acts  of  love,"  says  St.  Teresa,  "  are  the  fuel 
with  which  the  fire  of  divine  love  is  kept  burning  in  our  hearts." 

Always  to  ask  Jesus  Christ  to  give  you  His  holy  love.  The  grace  of 
loving  God,  as  wrote  St.  Francis  of  Sales,  is  the  grace  which  contains  and 
brings  along  with  it  all  the  other  graces  ;  because  he  who  truly  loves  God 
will  endeavor  to  avoid  anything  that  might  be  displeasing  to  Him,  and 


THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES.  367 

will  study  how  to  please  Him  in  all  things.  It  is  therefore  necessary, 
above  all  things,  to  ask  of  God  the  grace  to  love  Him. 

To  frequent  the  holy  Communion.  A  soul  can  do  nothing  that  is 
more  pleasing  to  God  than  to  communicate  in  a  state  of  grace.  The  rea- 
son of  this  is,  that  love  tends  to  perfect  union  with  the  object  beloved  ; 
as  Jesus  Christ  loves  a  soul  that  is  in  grace  with  an  immense  love ;  He 
ardently  desires  to  unite  Himself  with  it.  This  is  what  holy  Communion 
does  ;  by  it  Jesus  Christ  is  wholly  united  to  the  soul :  "  He  that  eats  my 
flesh  dwells  in  me,  and  I  in  him."  Consequently  the  soul  can  perform  no 
action  that  is  dearer  to  Jesus  Christ  than  that  of  receiving  Him  in  the  holy 
Eucharist.  For  this  reason  let  spiritual  souls  endeavor  to  communicate 
many  times  in  a  week,  and  if  possible  every  day,  but  always  with  the 
permission  of  their  director ;  for  Communions  and  mortifications,  done 
out  of  a  person's  own  head,  lead  to  pride  rather  than  spirituality.  For 
the  rest,  the  penitent  should  earnestly  ask  his  director  both  for  Commun- 
ions and  mortifications ;  because  directors  are  induced  to  grant  them, 
more  or  less  frequently,  according  to  the  greater  or  less  desire  of  them 
which  they  discover  in  their  penitents. 

To  make  during  the  day  many  spiritual  Communions ;  at  least  three. 

Often  to  visit  the  most  holy  sacrament  of  the  altar,  at  least  once  or 
twice  a  day ,  and  in  the  visit,  after  the  acts  of  faith,  of  thanksgiving,  of 
love  and  contrition,  to  ask  fervently  for  perseverance  and  holy  love. 

When  disturbances,  losses,  affronts,  or  other  adverse  things  happen,  to 
have  recourse  to  the  ever-blessed  sacrament,  at  least  in  spirit,  if  you  can- 
not go  to  the  church. 

Every  morning,  on  getting  up,  to  offer  yourself  to  God  to  suffer  in 
peace,  and  to  accept  from  His  hands  all  the  crosses  which  shall  befall  you 
on  that  day ;  embracing  also  in  peace  all  contradictions.  Fiat  voluntas 
tua,  is  the  word  which  is  constantly  in  the  mouths  of  the  saints :  Lord, 
may  thy  will  be  always  done  ! 

To  be  glad,  and  to  rejoice  that  God  is  infinitely  happy  and  blessed. 
If  we  love  God  more  than  ourselves,  as  we  are  bound  to  love  Him,  we 
ought  to  rejoice  more  at  God's  happiness  than  at  our  own. 

To  desire  heaven  and  death,  that  we  may  be  delivered  from  the  danger 
we  are  in  of  losing  God,  and  to  go  and  love  Jesus  Christ  with  all  our 
strength  and  forever,  without  the  fear  of  losing  Him  again. 

Often  to  speak  with  others  of  the  love  which  Jesus  Christ  has  borne 
us,  and  of  the  love  we  owe  to  Him. 

To  go  to  God  without  reserve,  not  denying  Him  anything  which  we 
know  to  be  pleasing  to  Him  ;  but  rather  choosing  such  things  as  are  most 
agreeable  to  Him. 

To  desire  and  endeavor  to  persuade  all  to  love  Jesus  Christ 


368  THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 

Always  to  pray  for  the  souls  in  purgatory,  and  for  poor  sinners. 

To  drive  away  from  your  heart  all  affections  that  have  not  God  for 
their  object. 

Often  to  have  recourse  to  the  saints,  and  especially  to  the  ever-blessed 
Mary,  that  they  may  obtain  for  you  the  love  of  God. 

To  honor  Mary  in  order  to  please  God. 

To  do  all  your  actions  with  the  sole  end  of  pleasing  Jesus  Christ ;  say- 
ing at  the  commencement  of  each  action  :  "  O  Lord,  let  it  be  all  for  thee." 

To  offer  yourself  many  times  during  the  day  to  God  and  to  Jesus 
Christ,  as  willing  to  suffer  any  pain  for  His  love,  and  say  :  "  My  Jesus,  I 
give  myself  all  to  thee  ;  here  I  am  :  do  with  me  what  thou  wilt." 

To  be  resolved  to  die  a  thousand  times  rather  than  commit  a  deliberate 
sin,  even  though  only  a  venial  one. 

To  deny  yourself  even  lawful  satisfactions ;  doing  so  at  least  once  or 
twice  a  day. 

When  we  hear  people  talk  of  riches,  honors,  and  amusements  of  the 
world,  let  us  remember  that  all  things  have  an  end  ;  and  let  us  then  say, 
"  My  God,  I  wish  for  thee  alone,  and  nothing  more." 

To  make  two  hours  of  mental  prayer,  or  at  least  one  hour  during  the 
day. 

To  make  use  of  all  those  external  mortifications  which  obedience  per- 
mits ;  but  to  pay  particular  attention  to  interior  mortification,  such  as  ab- 
staining from  gratifying  our  curiosity,  from  answering  when  we  are 
reproached,  from  saying  witty  things,  and  the  like,  and  never  to  do  any- 
thing for  your  own  satisfaction. 

Whatever  devout  exercise  you  may  perform,  to  do  it  as  if  it  were  the 
last  time  you  had  to  do  it.  To  this  end,  in  your  meditation  you  should 
often  think  of  death  ;  and  when  you  go  to  bed,  think  that  you  will  one 
day  there  expire. 

Not  to  leave  off  your  usual  devotions,  or  any  other  good  work,  on  ac- 
count of  any  aridity  or  weariness  that  you  may  experience.  He  who 
begins  to  leave  them  off  for  a  slight  cause  is  in  danger  of  giving  them  up 
entirely. 

Not  to  leave  undone  any  good  action  out  of  human  respect.  Not  to 
complain  in  sickness  of  any  want  of  attention  on  the  part  of  the  doctors, 
servants,  or  assistants,  and  to  try  and  conceal  even  our  sufferings  as  much 
as  we  can.  To  love  solitude  and  silence,  in  order  to  be  able  to  discourse 
with  God  alone.  And  for  this  reason  we  must  shun  the  conversations  of 
this  world. 

To  drive  away  sadness,  preserving  our  tranquillity  and  a  cheerful 
countenance  in  all  events  with  a  constant  uniformity.  One  who  wills 
what  God  wills  should  never  be  afflicted. 


THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES.  369 

To  recommend  yourself  often  to  spiritual  persons. 

Always  to  have  recourse  immediately  to  Jesus  and  Mary  with  great 
confidence  in  your  temptations  ;  continuing  to  pronounce  the  names  of 
Jesus  and  Mary  as  long  as  the  temptation  lasts. 

To  have  great  confidence,  first  in  the  passion  of  Jesus  Christ,  and  then 
in  the  intercession  of  Mary  ;  and  to  ask  God  every  day  to  give  you  this 
confidence. 

After  a  fault,  not  to  be  disturbed  and  never  to  despair,  even  though 
you  should  know  yourself  to  be  wanting  in  fidelity,  and  should  fall,  over 
and  over,  again  into  the  same  fault ;  but  to  repent  immediately,  and  to 
renew  your  promise  of  amendment,  with  confidence  in  God. 

To  render  good  to  any  one  who  does  you  evil,  or  at  least  to  pray  to 
the  Lord  for  him. 

To  answer  with  meekness  when  any  one  says  or  does  anything  to  in- 
jure you  ;  and  so  you  will  gain  him  over  to  you.  Moreover,  when  you 
feel  yourself  annoyed,  it  is  well  to  be  silent  until  you  are  composed^ 
otherwise  you  will  commit  many  faults  without  perceiving  it.    ' 

When  you  have  to  correct  any  one,  you  should  choose  a  time  when 
neither  you  nor  the  person  who  is  to  be  corrected  are  excited,  otherwise 
the  correction  will  prove  more  hurtful  than  useful. 

To  speak  well  of  all ;  and  to  excuse  the  intention  when  you  cannot 
justify  the  action. 

To  help  your  neighbor  as  much  as  you  can,  especially  one  who  has 
been  opposed  to  you. 

Not  to  say  or  do  anything  that  may  be  displeasing  to  anyone ;  and 
except  it  were  necessary  in  order  to  please  God  rather  than  men. 

And  if  sometimes  you  are  wanting  in  charity  toward  anyone,  to  ask 
his  pardon,  or  at  least  speak  kindly  to  him. 

To  speak  always  with  meekness,  and  in  a  low  voice. 

To  offer  to  God  the  contempt  you  meet  with,  and  not  to  complain  of 
it  afterward  to  others. 

To  observe  carefully  the  rules  given  you  by  your  director. 

To  consider  and  honor  in  your  superiors  the  person  of  Jesus  Christ 
Himself. 

To  love  the  most  humble  employments. 

To  choose  the  poorest  things  for  yourself. 

To  obey  without  replying,  and  without  showing  repugnance  ;  and,  on 
the  other  hand,  not  to  ask  anything  for  your  own  satisfaction. 

Not  to  speak  of  yourself,  whether  it  be  good  or  evil ;  sometimes  to 
speak  in  disparagement  of  ourselves  fosters  pride. 

To  humble  yourself  even  toward  your  inferiors. 

Not  to  excuse  yourself  when  you  are  reproved  or  calumniated,  unless 


37©  THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 

it  should  be  absolutely  necessary  for  the  common  good,  or  to  av* 
ing  scandal  to  others. 

To  visit  and  assist  the  sick  as  much  as  possible  ;  and  especi. 
most  abandoned. 

Often  to  say  to  yourself:  "  If  I  wish  to  become  a  saint,  I  must 
if  I  wish  to  please  God,  I  must  do  His  will,  and  not  my  own." 

Always  to  renew  your  resolution  of  becoming  a  saint,  and  not 
courage  in  whatever  state  of  tepidity  you  may  find  yourself. 

To  renew  each  day  the  resolution  you  have  taken  of  going  on 
fection. 

Let  the  religious  endeavor  every  day  to  renew  the  vows  of  the 
fession.  The  doctors  of  the  Church  say  that  a  person  who  renc 
vows  of  religion  gains  a  plenary  indulgence,  as  he  does  the  first  ti 
makes  them. 

The  exercise  which  is  most  essential  to  be  practiced  by  a  soul  that 
desires  to  please  God  is  to  conform  itself  in  all  things  to  the  divine  will, 
and  to  embrace  with  peace  all  things  which  are  contrary  to  the  senses  in 
pains,  sicknesses,  affronts,  contradictions,  loss  of  property,  the  death  of 
relatives  or  of  other  persons  who  are  dear  to  us  ;  and  to  receive  them 
each  day  as  we  awake  as  coming  from  God.  Tribulations  are  those 
blessed  treasures  where  the  saints  find  such  stores  of  merits.  We  cannot 
give  greater  glory  to  God  than  by  conforming  ourselves  in  all  things  to 
His  holy  will.  This  is  the  continual  practice  of  devout  souls.  And  it  is 
the  end  to  be  attained  by  mental  prayer.  St.  Teresa  says,  "  That  all  that 
a  person  who  gives  himself  up  to  prayer  ought  to  seek  is  conformity  to 
the  divine  will  ;  and  let  him  be  sure  that  in  this  consists  the  highest  per- 
fection." This,  then,  must  be  our  only  intention  in  all  our  actions,  in 
our  meditations,  and  in  our  prayers  ;  we  must  always  pray,  "  O  Lord, 
teach  me  to  do  thy  will."  "Tell  me,  O  Lord,  what  thou  dost  desire  of 
me,  and  I  will  do  it  all."  "  Thy  will  be  done."  Such  is  the  prayer  con- 
tinually on  the  lips  of  the  saints.  And  this  is  all  that  God  requires  of  us  : 
"  My  son,  give  me  thy  heart." 

But  perfection  consists  in  conforming  ourselves  to  the  will  of  God  in 
those  things  which  are  disagreeable  to  us.  The  Venerable  F.  Avila  said, 
"  It  is  of  more  use  to  say  once,  '  Blessed  be  God  '  in  any  contradiction, 
than  to  thank  Him  six  thousand  times  when  we  are  pleased."  We  must 
also  be  conformed  to  those  crosses  which  come  to  us  by  means  of  oth- 
ers, as  in  calumniations,  deceptions  and  contempt,  because  it  all  comes 
from  God.  Not  that  the  Lord  wills  the  fault  of  the  person  who  offends 
us,  but  He  does  will  that  we  should  be  humble  and  mortified  :  "  Good 
things  and  evil  are  from  God."  (Ecclus.  xi.  14.)  We  call  tribulations 
evils  and  misfortunes  ;  and  we  make  them  so  by  suffering  them  with  im- 


THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES.  371 

patience  ;  but  if  we  received  them  with  resignation,  they  would  become 
graces  and  jewels  to  enrich  our  crown  in  heaven.  In  a  word,  he  who  is 
always  united  to  the  will  of  God  becomes  a  saint,  and  enjoys  even  here 
on  earth  a  perpetual  peace.  "  Whatever  shall  befall  the  just  man  it  shall 
not  make  him  sad."  (Prov.  xii.  21.) 

To  recommend  ourselves  to  the  prayers  of  devout  people ;  but  still 
more  to  recommend  ourselves  to  the  saints  in  heaven,  and  especially  to 
the  ever-blessed  Mary,  setting  great  value  on  devotion  toward  this  divine 
Mother  ;  and  not  omitting  any  opportunity  of  inducing  others  to  practise 
it.  Those  who  have  a  great  confidence  in  the  patronage  of  Mary  ought 
to  be  very  grateful  to  God  for  it,  for  it  is  a  great  pledge  of  their  salva- 
tion ;  and  those  who  have  it  not,  ought  to  pray  that  He  would  grant  it  to 
them. 

SPIRITUAL    MAXIMS    FOR    A    CHRISTIAN. 

Of  what  use  will  it  be  to  gain  the  whole  world,  and  to  lose  our  soul  ? 

Everything  has  an  end  ;  but  eternity  has  no  end. 

All  may  be  lost,  provided  God  be  not  lost. 

No  sin,  however  small,  is  a  light  evil. 

If  we  desire  to  please  God,  we  must  deny  ourselves. 

That  which  is  done  for  our  own  satisfaction  is  all  loss. 

In  order  to  save  ourselves  we  must  be  in  constant  fear  of  falling. 

Let  me  die  so  that  I  please  God. 

The  only  evil  we  ought  to  fear  is  sin.  All  that  God  wills  is  good,  and 
therefore  to  be  desired. 

He  who  desires  nothing  but  God  is  happy  and  contented  at  every- 
thing that  happens. 

I  ought  to  imagine  to  myself  that  there  are  no  others  in  the  world  but 
God  and  myself. 

The  whole  world  cannot  satisfy  our  heart  ;  God  alone  can  satisfy  it. 

All  good  consists  in  loving  God.  And  loving  God  consists  in  doing 
His  will. 

All  our  riches  are  in  prayer.  He  who  prays  obtains  everything  he 
can  wish  for. 

Let  us  consider  that  day  lost  on  which  we  omit  our  mental  prayer. 
"  He  who  leaves  off  praying,"  said  St.  Teresa,  "  casts  himself  into  hell  of 
his  own  accord." 

Let  us  not  pass  a  day  without  reading  some  spiritual  book. 

Points  of  honor  are  the  plague  of  spirituality. 

To  be  humble  of  heart,  and  not  merely  in  word,  it  is  not  sufficient  to 
say  that  we  are  deserving  of  all  contempt,  but  we  must  also  be  glad  when 
we  are  despised.     And  what  has  a  Christian  learned  to  do,  if  he  cannot 


3/2  THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 

suffer  an  affront  for  God's  sake?  When  you  are  insulted,  take  it  all 
cheerfully. 

He  who  thinks  on  hell,  which  he  has  deserved,  finds  every  trouble 
easy  to  bear. 

1  le  who  loves  poverty  possesses  all  things.  In  the  things  of  this 
world  we  must  choose  the  worst ;  in  the  things  of  God  we  must  choose 
the  best. 

An  obedient  soul  is  the  delight  of  God. 

True  charity  consists  in  doing  good  to  those  who  do  us  evil,  and  thus 
to  gain  them  over. 

Of  what  use  are  the  riches  and  honors  of  this  world  at  the  hour  of 
death  ? 

It  is  a  great  grace  of  God  to  be  called  to  His  holy  love. 

God  does  not  leave  a  single  good  desire  unrewarded, 

All  attachment,  even  to  good  things,  except  to  God  is  bad. 

Let  us  be  grateful,  and  first  of  all  to  God.  Let  us  therefore  resolve 
to  deny  Him  nothing,  making  choice  of  those  things  which  are  most 
pleasing  to  Him. 

The  most  beautiful  prayer  is  when,  in  sickness,  we  unite  ourselves  to 
the  will  of  God. 

A  holy  life  and  sensual  pleasures  cannot  agree  together. 

He  who  trusts  in  himself  is  lost ;  he  who  trusts  in  God  can  do  all  things. 

And  what  greater  delight  can  a  soul  have  than  to  know  that  it  is 
pleasing  God  ? 

God  is  ready  to  give  Himself  to  those  who  leave  all  for  His  love. 

The  only  way  by  which  we  can  become  saints  is  the  way  of  suffering. 

It  is  by  aridity  and  temptations  that  God  tries  those  who  love  Him. 

No  one  can  be  lost  who  loves  God  and  trusts  in  Him. 

Let  us  beg  of  God  to  give  us  a  tender  devotion  to  His  divine  Mother. 

He  who  looks  on  Jesus  crucified  suffers  everything  in  peace. 

He  who  loves  God  most  in  this  world  is  the  happiest.  All  that  is  not 
done  for  God,  turns  to  pain. 

No  kind  of  disquietude,  although  for  a  good  end,  comes  from  God. 

It  is  enough  that  we  do  not  stand  still ;  we  shall  arrive  in  the  end. 

He  who  desires  God  alone,  is  rich  and  happy  :  he  is  in  want  of  noth- 
ing, and  may  laugh  at  all  the  world. 

Nothing  can  satisfy  one  whom  God  does  not  satisfy. 

God,  God,  and  nothing  more. 

We  must  overcome  all  to  gain  all. 

PIOUS    REFLECTIONS   TO    EXCITE    IN    US   THE    HOLY  LOVE    OF   GOD,   AND  DEVOTION 

TO    MARY. 

God  is  a  treasury  of  all  grace,  of  all  good,  of  all  perfection. 


THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES.  373 

God  is  infinite,  God  is  eternal,  God  is  immense,  God  is  unchangeable. 

God  is  powerful,  God  is  wise,  God  is  provident,  God  is  just. 

God  is  merciful,  God  is  holy,  God  is  beautiful,  God  is  brightness  itself, 
God  is  rich,  God  is  all  things,  and  He  is  therefore  worthy  of  love  ;  and  of 
how  much  love  ! 

God  is  infinite  ;  He  gives  to  all,  and  receives  nothing  from  anyone. 
All  that  we  have  comes  to  us  from  God  ;  but  God  has  nothing  from  us  : 
"Thou  art  my  God,  for  Thou  hast  no  need  of  my  goods."  (Ps.  xv.  1.) 
God  is  eternal ;  He  has  ever  been  eternal,  and  always  will  be.  We  can 
count  the  years  and  the  days  of  our  existence  ;  but  God  knows  no  begin- 
ning, and  will  never  have  an  end  :  "  But  thou  art  always  the  selfsame, 
and  thy  years  shall  not  fail."  (Ps.  ci.  28.) 

God  is  immense,  and  is  essentially  present  in  every  place.  We,  when 
we  are  in  one  place,  cannot  be  in  another.  But  God  is  in  all  places,  in 
heaven,  on  earth,  in  the  sea,  in  the  depths,  without  us,  and  within  us. 
"  Whither  shall  I  go  from  thy  spirit  ?  or  whither  shall  I  flee  from  thy  face  ? 
If  I  ascend  into  heaven,  thou  art  there  :  if  I  descend  into  hell,  thou  art 
present."    (Ps.  cxxxviii.  7,  8.) 

God  is  unchangeable  ;  and  all  that  He  has  ordained  by  His  holy  will 
from  eternity  He  wills  now,  and  will  do  so  for  ever.  "For  I  am  the 
Lord,  and  I  change  not."  (Mai.  iii.  6.) 

God  is  powerful  ;  and  with  respect  to  God  all  the  power  of  creatures 
is  but  weakness. 

God  is  wise  ;  and  with  respect  to  God  all  human  wisdom  is  ignorance. 

God  is  provident ;  and  with  respect  to  God  all  human  foresight  is 
ridiculous. 

God  is  just ;  and  with  respect  to  God  all  human  justice  is  defective : 
"  And  in  His  angels  He  found  wickedness."  (Job  iv.  18.) 

God  is  merciful  ;  and  with  respect  to  God  all  human  clemency  is  im- 
perfect. 

God  is  holy  ;  in  comparison  with  God  all  human  sanctity,  though  it  be 
heroic,  falls  short  in  an  infinite  degree  :  "None  is  good  but  God  alone." 
(St.  Luke  xviii.  19.) 

God  is  beauty  itself ;  yes,  how  beautiful  is  God  !  and  with  respect  to 
God  all  human  beauty  is  deformity. 

God  is  brightness  itself  ;  and  with  respect  to  God  all  human  brightness, 
even  that  of  the  sun,  is  darkness. 

God  is  rich  ;  and  with  respect  to  God  all  human  riches  is  poverty. 

God  is  all  things  ;  and  with  respect  to  God  the  highest,  the  most  sub- 
lime, the  most  admirable  of  created  things,  and  even  if  they  were  all 
united  in  one,  are  as  nothing  :  "  All  men  are  as  nothing  before  thee." 
(Ps.  xxxviii.  6.)     He   is,  therefore,  worthy  of  love  ;  and  oh,  how  much! 


THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 

Ah,  God  is  worthy  of  so  much  love  that  all  the  angels  and  all  the  saints 
of  paradise  do  nothing  but  love  God,  and  they  will  throughout  all  eternity 
be  occupied  only  in  loving  Him  ;  and  in  this  love  of  God,  they  are  and 
will  be  always  happy. 

Ah,  God  is  so  worthy  of  love,  that  He  is  obliged  to  love  Himself  with 
an  infinite  love  ;  and  in  this  same  love,  so  necessary,  but  at  the  same  time 
so  delightful,  which  God  bears  to  Himself,  consists  His  beatitude  ;  and 
shall  we  pot  love  Him  ? 

How  did  the  saints  love  Him? 

St.  Francis  Xavier  used  to  loosen  his  clothes  and  throw  himself  on  the 
ground,  not  being  able  to  stand  against  the  impulse  of  holy  love. 

St.  Stanislaus  Kostka  bared  his  breast,  and  used  to  run  to  fountains  to 
refresh  himself  with  the  water. 

The  heart  of  St.  Philip  Neri  became  sensibly  enlarged  by  the  force  of 
holy  love. 

St.  Francis  of  Sales  said,  that  if  he  had  known  that  there  was  the 
smallest  fibre  in  his  heart  that  was  not  saturated  with  divine  love,  he 
would  have  wished  to  tear  it  out  at  once,  and  to  cast  it  far  from  him. 

And  St.  Catharine  of  Sienna,  St.  Teresa,  St.  Mary  Magdalene  of  Pazzi, 
and  other  souls  like  them,  were  often  in  transports,  and  ravished,  as  it 
were,  through  the  violence  of  the  holy  love  of  God  ;  and  St.  Mary  Mag- 
dalene of  Pazzi,  not  satisfied  with  loving  Him  so  much  herself,  sometimes 
went  about  her  convent,  in  order  to  give  vent  to  her  love,  crying  with  a 
loud  voice,  "Love  is  not  loved  ;  Love  is  not  loved."  And  shall  we  not 
love  Him? 

Do  you  know  why  we  do  not  love  Him  ?  It  is  because  we  know  Him 
so  little.  The  saints,  who  knew  Him  better  than  we  do,  loved  Him  so 
much.     Let  us  also  try  to  know  Him  a  little  more. 

Let  us  meditate  from  time  to  time  on  His  divine  attributes,  on  His 
divine  perfections  ;  let  us  at  least,  from  time  to  time,  raise  our  minds  by 
a  simple  glance  to  Him,  in  the  way  I  have  here  proposed,  and  our  hearts 
will  also  become  inflamed  with  this  holy,  divine  love. 

It  is  condescension  in  so  great  a  God,  that  He  should  permit  Himself 
to  be  loved  by  such  vile  creatures  as  we  are  ;  and  it  is  also  His  sweet  com- 
mandment. 

When  God  gave  Moses  His  law  on  the  top  of  Mount  Sinai,  before  giv- 
ing him  any  other  precept  He  taught  him  this  (Deut.  vi.  5)  :  "  Thou 
shalt  love  the  Lord  thy  God  with  thy  whole  heart,  and  with  thy  whole 
soul,  and  with  thy  whole  strength."  And  He  enjoined  him,  first  of  all,  to 
imprint  well  these  words  in  his  own  heart  :  "  And  these  words  shall  be  in 
thy  heart;"  and  afterward  to  promulgate  them  with  ardor  among  the 
children  of  Israel :  "  And  thou  shalt  tell  them  to  thy  children."     Let  us 


THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES.  375 

also  love  Him  as  He  deserves  ;  let  us  fulfill  perfectly  this  His  precept, 
which  is  at  the  same  time  so  noble  and  so  sweet ;  which  is,  in  fine,  the 
first  and  greatest  precept  of  the  law :  "  This  is  the  greatest  and  the  first 
commandment."  (St.  Matt.  xxii.  38.)  And  let  us  live  and  die  in  the  ful- 
fillment of  this  precept. 

SURE    SIGNS   BY    WHICH    WE     MAY    KNOW   WHETHER    WE    HAVE   THE    DIVINE    LOVE 

IN    US. 

Divine  love  is  compared  in  the  Scriptures  to  fire. 

Our  Lord,  in  declaring  to  us  in  the  gospel  that  He  had  come  on  earth 
to  bring  down  the  divine  love,  expresses  Himself  by  saying  that  He  had 
come  on  earth  to  bring  fire.  "  I  am  come  to  cast  fire  on  the  earth."  (St. 
Luke  xii.  49.)  And  God  Himself,  in  the  Apocalypse,  counsels  a  soul  to 
provide  itself  with  burnt  gold  :  "  I  counsel  thee,  O  soul,  to  buy  of  me 
gold  fire-tried  "  (Apoc.  iii.  18)  ;  that  is,  divine  love. 

Now  fire  has  these  two  properties  :  it  resists  what  is  contrary  to  itself 
— I  mean  to  say,  that  instead  of  being  put  out  by  winds  and  gusts,  it  is 
thereby  augumented  ;  and  it  is  operative — if  it  is  fire  it  will  act.  Here 
are,  therefore,  two  sure  signs,  by  which  we  may  find  out  if  we  have  our- 
selves the  holy  love  of  God — works  and  patience. 

Do  we  always  work  for  our  God,  at  least  by  means  of  a  pure,  right 
intention  of  doing  His  divine  will  in  all  things,  of  finding  His  divine 
good  pleasure  in  all  things  ?  Do  we  voluntarily  suffer  for  His  sake 
everything  that  is  against  our  inclination:  poverty,  tribulations,  sick- 
ness, and  everything  else  ?  And  instead  of  such  things  making  us  go 
far  from  Him,  do  they  bring  us  nearer  to  Him  ?  If  they  do,  then  we 
have  the  holy  love  of  God.  Our  love  is  a  fire  which  acts,  which  op- 
poses what  is  contrary  to  itself,  otherwise  we  have  it  not ;  our  love 
toward  God  will  be  not  true,  but  false  ;  it  will  be  a  love  of  the  lips, 
but  not  of  the  heart.  St.  John  also  warns  us  against  this  in  his  second 
epistle,  chap.  iii.  18  :  "  My  little  children  [see  how  he  makes  use  of  the 
very  expressions  of  love],  let  us  not  love  in  word  and  in  tongue,  but  in 
deed  and  in  truth." 

St.  Gregory  says,  "  If  there  is  no  work,  there  is  no  love."  And  Jesus 
Christ :  "  He  that  hath  my  commandments  and  keepeth  them  [he  who 
keeps  my  commandments  and  observes  them  faithfully],  he  it  is  that 
loveth  me."  And  St.  Augustine  adds:  "The  bitterest  and  most  dis- 
agreeable things  are  rendered  comparatively  easy,  and  almost  of  no 
account,  by  love."  So  that  if  we  always  act  in  the  manner  laid  down 
above — that  is,  for  our  God — if  we  keep  His  divine  commandments,  if 
we  observe  them  faithfully  (and  with  the  divine  commandments  come 
also  those  of  the  holy  Church,  the  obligations  of  our  state,  and  each  one's 


37^  THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 

own  duty),  if  we  overcome  with  generosity  and  even  with  cheerfulness, 
for  our  God,  everything  that  is  contrary  to  our  nature,  though  it  be  most 
distasteful  to  us,  we  have  in  us  the  holy  love  of  God.  Our  love  is  then 
a  fire  which  acts,  which  resists  what  is  contrary  to  itself  ;  otherwise  we 
have  it  not :  our  love  toward  God  will  certainly  not  be  true,  but  false  ;  it 
will  be  a  love  of  the  lips,  not  a  love  of  the  heart :  "  My  little  children,  let 
us  not  love  in  word  nor  in  tongue,  but  in  deed  and  in  truth." 

Let  us  give  some  more  practical  examples.  Suppose  you  have  an  op- 
portunity of  making  such  and  such  profit,  but  it  is  dishonest  to  do  so  ;  or 
an  opportunity  occurs  for  you  to  indulge  yourself  in  some  pleasure,  but 
that  pleasure  is  unlawful  ;  the  duties  of  your  state  trouble  you,  or  the 
labors  of  your  employment  weary  you  ;  and  for  the  sake  of  your  God 
you  do  not  care  to  make  that  profit,  you  renounce  that  pleasure,  do  your 
duty,  and  continue  your  work  ;  then  you  have  the  holy  love  of  God'; 
your  love  is  a  fire  which  operates  ;  otherwise  you  have  it  not ;  your  love 
toward  God  will  not  be  true  love,  but  false  ;  it  will  be  a  love  of  the  lips, 
and  not  a  love  of  the  heart :  "  My  little  children,  let  us  not  love  in  word 
nor  in  tongue,  but  in  deed  and  in  truth." 

Further,  suppose  some  tribulation  comes  upon  you  suddenly;  that  an 
action  is  brought  against  you  unexpectedly,  on  which  all  you  have  de- 
pends; that  you  suddenly  lose  some  person  in  whom  were  all  your  hopes, 
and  who  was  your  whole  support — do  you  with  promptness  offer  it  all  to 
our  Lord  ;  do  you  even  bear  all  with  joy  ?  If  so,  you  have  the  holy  love 
of  God.  Your  love  is  a  fire  which  resists  what  is  contrary  to  itself  ; 
otherwise  you  have  it  not  :  your  love  will  not  be  true,  it  will  be  false — a 
love  of  the  lips,  not  a  love  of  the  heart :  "  My  little  children,  let  us  not 
love  in  word  nor  in  tongue,  but  in  deed  and  in  truth." 

But  it  is  a  still  surer  sign  of  love  to  suffer  than  to  act ;  because  in  act- 
ing a  person  employs  himself  in  favor  of  the  person  beloved,  and  so  far 
gives  a  sign  of  love  ;  but  in  suffering  a  person  has  no  care  for  himself, 
and  thinks  of  nothing  but  the  person  beloved,  and  therefore  gives  a  sign 
of  greater  love.  And  by  this  mark  God  was  pleased  singularly  to  try 
the  great  love  of  holy  Job  toward  Him. 

The  holy  man  Job  was  certainly  a  great  lover  of  God ;  but  when  did 
he  show  himself  most  truly  to  be  so  ?  Was  it  when  he  was  surrounded 
by  a  numerous  family  ?  When  he  was  in  the  enjoyment  of  an  abundance 
of  earthly  goods  ?  When  he  was  in  perfect  health  ?  Yes,  even  then,  for 
even  then  he  acknowledged  that  all  came  from  God  ;  he  thanked  Him 
for  all  these  things,  offered  sacrifices,  and  fulfilled  his  duty  ;  giving  good 
advice  to  his  sons,  and  continually  praying  for  them  that  they  might 
never  sin  and  offend  their  Lord  :  "  Lest,  perhaps,  my  sons  have  sinned." 
(Job  i.  5.)     But  his  love  of  God  showed  itself  really  great,  when  God, 


THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES.  377 

on  purpose  to  try  his  great  love  for  Him,  despoiled  him  of  all  his  posses- 
sions at  once  ;  caused  all  his  sons  to  die  at  the  same  time  ;  deprived  him 
entirely,  in  one  moment,  of  his  health  ;  so  that  he  was  reduced  to  such  a 
state,  that,  covered  with  ulcers  from  head  to  foot,  he  sat  on  a  dung-hill, 
and  scraped  with  a  potsherd  the  corrupt  matter  from  all  his  members  ; 
with  all  these  horrible  misfortunes,  and  in  the  midst  of  all  these  unheard- 
of  afflictions,  he  did  nothing  but  repeat  continually,  with  invincible  and 
more  than  wonderful  patience:  "  The  Lord  gave,  and  the  Lord  hath  taken 
away  ;  as  it  hath  pleased  the  Lord,  so  be  it  done  ;  blessed  be  the  name 
of  the  Lord."  (Job.  i.  21.) 

But  why  speak  of  the  holy  Job  ?  Jesus  Christ  Himself  said  to  His 
Apostles,  as  He  was  going  to  His  passion,  "  That  the  world  may  know 
that  I  love  the  Father,"  etc.  "  Arise,  let  us  go  hence."  (St.  John  xiv.  31.) 
Here,  then,  we  have  the  surest  and  most  incontestable  proof  of  the  true 
love  of  God — patience,  patience :  the  voluntary  suffering  anything  for 
Him. 

The  sayings  and  doings  of  the  saints  on  this  matter  are  also  known 
to  all. 

St.  Teresa  said,  "either  to  suffer  or  to  die;"  St.  Mary  Magdalene  of 
Pazzi,  "to  suffer,  and  not  to  die  ;"  St.  John  of  the  Cross,  "to  suffer  and 
be  silent." 

The  holy  martyrs  invited  their  executioners  to  torment  them,  and  the 
wild  beasts  to  devour  them. 

St.  Lidwina  willingly  suffered  a  painful  illness  for  thirty-three  years. 

St.  Frances  of  Rome  willingly  suffered  the  unjust  banishment  of  her 
husband,  and  the  confiscation  of  all  their  property  ;  and  St.  John  of  the 
Cross,  already  named,  willingly  endured  a  cruel  imprisonment  for  nine 
months,  with  numberless  other  inconveniences  and  hardships. 

See,  see,  the  surest  and  most  incontestable  mark  of  the  true  love  of 
God,  patience,  patience  ;  suffering,  willingly  suffering  everything  for  Him. 

And  oh,  happy  and  blessed  is  he  who  by  these  two  sure  marks  of 
works  and  patience,  of  acting  and  suffering  for  our  great  God,  shall  dis- 
cover in  himself  the  holy  love  of  God  ! 

All  the  gold  in  the  world,  when  compared  to  the  smallest  degree  of 
the  holy  love  of  God,  is  nothing  but  a  handful  of  sand  :  "  All  gold  in 
comparison  of  her  is  as  a  little  sand."  (Wisd.  vii.  9.)  All  the  riches  of 
the  world,  even  compared  to  the  least  degree  of  the  holy  love  of  God,  are 
as  nought,  as  the  wise  man  says  in  the  Scripture  :  "  I  esteemed  riches 
nothing,  in  comparison  of  her."  (Wisd.  vii.  8.) 

But  why  talk  about  all  the  gold  or  all  the  riches  of  the  world,  while 
all  the  greatest  of  the  supernatural  gifts  are  worth  nothing  without  the 
holy  love  of  God  ?    This  is  the  language  of  the  holy  Apostle  Paul,  who 


37*  THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 

possessed  the  holy  love  of  God  in  such  abundance,  and  who  therefore  so 
will  knew  its  value,     (i  Cor.  xiii.) 

If,  said  he,  I  had  the  gift  of  all  tongues,  and  could  speak  not  only  in 
all  the  languages  of  men,  but  also  in  that  wonderful  language  with  which 
the  angels  speak  to  each  other :  "  If  I  speak  with  the  tongues  of  men  and 
angels,"  and  had  not  the  holy  love  of  God,  "and  have  not  charity,"  I 
should  be  no  better  than  a  cymbal  that  was  out  of  tune  :  "  I  am  become  as 
sounding  brass  or  as  a  tinkling  cymbal." 

If  I  had  the  highest  gift  of  prophecy,  so  that  I  could  penetrate  the 
depths  of  the  most  abstruse  mysteries  :  "  And  if  I  should  have  prophecy, 
and  should  know  all  mysteries  ;"  if  I  had  the  gift  of  all  sciences,  and  such 
a  great  faith  that  I  could  remove  mountains  from  one  place  to  another  ; 
"if  I  should  have  all  knowledge,  and  all  faith,  so  that  I  could  remove 
mountains,"  and  had  not  the  holy  love  of  God,  "  and  have  not  charity," 
1  am  good  for  nothing  :  "  I  am  nothing." 

This  beautiful  virtue  of  charity,  or  holy  love  of  God,  is  the  queen  of 
all  the  other  virtues,  and  reigns,  and  will  reign,  for  all  eternity. 

After  death  faith  will  have  its  reward,  because  it  will  see  that  in  which 
it  has  believed ;  but  the  virtue  of  faith  will  have  no  place  in  paradise. 

After  death  hope  will  have  its  reward,  because  it  will  possess  that 
which  it  hoped  in  ;  but  there  will  be  no  virtue  of  hope  in  heaven.  After 
death,  charity  or  love  toward  God  will  have  its  reward  and  will  reign 
eternally,  because  with  infinite  beatitude  it  will  continue  to  love,  through- 
out all  eternity,  that  same  God  which  it  loved  here  on  earth. 

Therefore,  oh,  how  happy,  oh,  how  blessed  is  he  who,  by  these  two  most 
certain  marks  of  works  and  patience,  voluntarily  acting  and  suffering  for 
his  God,  is  able  to  recognize  in  himself  the  holy  and  true  love  of  God ! 

Let  us,  then,  all  love  our  God,  and  let  us  all  love  Him  in  the  manner 
and  according  to  the  rule  here  given.  In  all  our  works  let  us  have  God 
before  our  eyes,  in  everything  fulfilling  always  His  divine  will,  his  divine 
good  pleasure  ;  and  let  us  bear  not  only  patiently  but  also  joyfully  all 
that  is  contrary  to  our  self-love  and  to  our  human  sensibilities. 

It  is  for  this  one  only  end,  that  of  loving  our  God,  that  we  have  been 
created  and  put  into  this  world  by  Him. 

To  the  accomplishment  of  this  one  only  end  let  us  turn  all  our  care, 
all  our  solicitude. 

On  His  love  alone  let  us  set  any  value  ;  let  us  often  ask  Him  to  give 
us  His  holy  love  alone  :  "Thy  holy  love  alone  [let  all  and  each  of  us  say 
constantly],  give  me  thy  holy  love  alone,  O  Lord,  together  with  thy  holy 
grace,  and  I  am  rich  enough  ;  nor  will  I  ask  anything  else  of  thee ; "  as 
that  great  saint  who  was  so  filled  with  the  love  of  God,  the  great  St.  Ig- 
natius, continually  prayed. 


THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES.  379 

A  short  act  of  perfect  love  toward  God,  to  be  repeated  very  often. — My 
God,  I  love  thee  above  all  things,  and  in  all  things,  with  my  whole  soul, 
because  thou  art  worthy  of  all  love. 

TWELVE  SHORT   EJACULATIONS    FOR   THE    TWELVE  GREATEST  SOLEMNITIES  IN  THE 

YEAR SEVEN  OF    OUR  LORD  AND   FIVE  OF    THE    BLESSED    VIRGIN,  WHICH    MAY 

BE  USED  AT  ANY  OTHER   TIME    AND    ON    ANY    DAY,    ACCORDING  TO  EACH    ONE'S 
DEVOTION. 

For  the  holy  Nativity  of  our  Lord. — Come,  my  Jesus,  and  be  born  in 
my  heart. 

For  the  Circumcision  of  our  Lord. — May  thy  name,  O  Jesus,  be  my  joy. 
For  the  Epiphany. — With  the  wise  men,  O  Jesus,  I  adore  thee  and  love 
thee. 

For  Easter. — My  Jesus,  let  me  first  suffer,  and  then  rejoice  with  thee. 
For  the  Ascension  of  our  Lord. — Take  my  heart  also  with  thee  into 
heaven. 

For  Pentecost. — Holy  Spirit,  Light,  Fervor,  and  Perseverance  ! 
For  the  Feast  of  Corpus  Christi. — Jesus,  our  food !  Jesus,  our  sweet- 
ness !  Jesus,  our  joy  ! 

For  the  Immaculate  Conception. — Most  holy  Virgin,  free  from  sin  and 
full  of  grace  at  the  first  moment  of  thy  existence,  may  I  be  free  from  sin 
and  in  the  grace  of  God  at  the  last  moment  of  my  life. 

For  the  Nativity  of  the  ever-blessed  Virgin. — Thy  birth,  O  blessed  Vir- 
gin, was  holy  ;  may  my  death  be  holy. 

For  the  Annunciation. — O  Virgin,  ever  blessed,  thou  art  raised  to  the 
sublime  dignity  of  Mother  of  God  ;  may  I  remain  always  faithful  in  His 
service. 

For  the  Purification. — Most  holy  Virgin,  purer  than  the  angels  after 
thou  hadst  brought  forth  thy  Son,  may  I  be  purified  at  least  after  I  have 
sinned. 

For  the  Assumption. — Most  holy  Virgin,  who  didst  die  out  of  pure 
love,  may  I  at  least  die  with  contrition. 

Let  all,  all,  be  devout  to  the  most  blessed  Virgin  ;  and  after  God,  let 
us  honor  the  most  holy  Virgin. 

Happy  is  the  Christian  who  has  the  most  blessed  Virgin  for  him  ;  and 
miserable  is  that  Christian  who  has  not  the  blessed  Virgin  on  his  side. 

The  most  blessed  Virgin  can  obtain  everything  from  God,  because 
she  is  His  true  Mother,  and  is  so  much  beloved  by  Him  ;  and  she  will  do 
everything  for  us,  because  she  is  our  Mother  also,  and  loves  us  so  much. 
Let  us,  therefore,  always  try  to  gain  her  friendship  more  and  more  ;  let 
us  ingratiate  ourselves  with  her  more  and  more,  by  continually  fostering 
in  ourselves  devotion  toward  her. 


380  THE  PRACTICE  OF  THE  CHRISTIAN  VIRTUES. 

Every  day  let  us  say  her  rosary. 

Fast  in  her  honor  every  Saturday. 

Observe  the  novenas  and  the  fast  before  all  her  principal  feasts. 

Practise  some  devotion  also  on  all  her  smaller,  even  smallest,  feasts. 

And  let  us,  besides,  in  all  our  necessities,  in  all  our  misfortunes,  have 
recourse  to  her,  have  confidence  in  her,  and,  through  her,  security  in  life, 
security  in  death,  security  throughout  all  eternity. 

It  must  be  so  ;  for  do  you  know  what  takes  place  in  heaven  ?  The 
most  blessed  Virgin  stands  before  her  divine  Son  {Mater  stat  ante  Fil- 
ium),  and  she  reminds  Him  of  the  womb,  where  He  was  enclosed  for  nine 
months,  and  the  sacred  breast,  at  which  she  so  often  gave  Him  suck  ;  the 
Son  places  Himself  before  His  divine  Father  {Filius  stat  ante  Patrem), 
and  shows  Him  His  pierced  side  and  those  sacred  wounds  which  He  re- 
ceived for  our  sake  (Ft  ostendit  Patri  latus  et  vulnera)  ;  and  at  the  sight 
of  such  sweet  pledges  of  a  Son's  love,  He  can  deny  nothing  to  His  divine 
Son — all  is  obtained  for  us  :  there  can  be  no  refusal  where  there  are  so 
many  signs  of  love  (Ibi  nulla  poterit  esse  repulsio,  ubi  sunt  tot  amoris  in- 
signia). It  is  thus  that  St.  Bernard,  himself  so  devout  to  the  ever-blessed 
Virgin,  encourages  us. 

But  since  the  most  blessed  Virgin  is  also  the  Mother  of  fair  love,  as 
well  as  being  true  Mother  of  God  {mater  pule hr a  dilectionis),  she  obtains 
for  us  holy  love  ;  and  through  her  means  God  Himself  fills  our  hearts  with 
His  holy  love  (Igfiem  sui  amoris  accendat  Deus  in  cordibus  nostris). 

Live,  Jesus  our  love,  and  Mary  our  hope ! 


VOL.  II. 

POPE  LEO  XIII.  ON  THE  HOLY  SCRIPTURES. 

THE  CATHOLIC  CHRISTIAN  INSTRUCTED. 

THE  SACRIFICE  OF  THE  MASS. 

THE  GROUNDS  OF  FAITH. 


POPE  LEO  XIII. 


ON  THE 

STUDY  OF  THE  HOLY  SCRIPTURES, 

FOR  THE  PROMOTION  OF  CATHOLIC  TRUTH. 

THE   ENCYCLICAL    LETTER   OF    OUR  HOLY   FATHER,   LEO  XIII.,  BY  DIVINE 
PROVIDENCE   POPE,  ON  THE  STUDY  OF  SACRED  SCRIPTURE,  IS  AD- 
DRESSED TO  THE  VENERABLE  BRETHREN,  THE   PATRIARCHS, 
PRIMATES,    ARCHBISHOPS,    AND    BISHOPS    OF    THE 
CATHOLIC  WORLD  IN  GRACE  AND  COM- 
MUNION WITH  THE  HOLY  SEE. 

THE  Most  Provident  God,  who  by  an  admirable  counsel  of  charity, 
raised  mankind  in  the  beginning  to  a  participation  in  the  divine  na- 
ture, and  then,  after  they  had  been  freed  from  a  common  stain  and 
from  destruction,  restored  them  to  their  pristine  dignity,  has  also  conferred 
upon  them  the  singular  safeguard  of  laying  open  to  them  in  a  supernatur- 
al way  the  mysteries  of  His  divinity,  wisdom,  and  mercy.  For  although 
there  are  also  included  in  divine  revelation  things  which  are  not  inac- 
cessible to  human  reason,  so  revealed  to  men  that  they  can  be  understood 
by  all  quickly  with  firm  certainty  and  without  any  admixture  of  error, 
yet  not  for  this  reason  is  revelation  to  be  said  to  be  absolutely  necessary, 
but  because  God  in  His  infinite  goodness  designed  man  for  a  super- 
natural end  (Cone.  Vat.,  sess.  iii.,  cap.  2,  de  Revel.).  This  supernatural 
revelation,  according  to  the  belief  of  the  Universal  Church,  is  contained 
both  in  unwritten  conditions  and  also  in  written  books,  which  are  called 
sacred  and  canonical,  because,  being  written  with  the  inspiration  of  the 
Holy  Ghost,  they  have  God  for  their  author,  and  as  such  they  were 
given  to  the  Church  (Ibid).  This,  indeed,  the  Church  has  always  held 
and  openly  professed  with  respect  to  the  books  of  both  Testaments  ;  and 
those  most  important  documents  of  the  ancients  are  known,  in  which  it 
is  announced  that  God  spoke  first  through  the  prophets,  then  through 
Himself,  and  afterwards  through  the  Apostles  ;  that  He  also  provided  the 
Scriptures,  which  are  called  canonical  (St.  Aug.  de  Civ.  Dei,  xi,  3);  that 


2  POPE  LEO  XIII.   ON  THE 

these  are  oracles  and  divine  utterances  ;  that  writings  were  given  by  the 
I  leavenly  Father  to  the  human  race  wandering  far  from  their  fatherland, 
ami  were  transmitted  by  sacred  authors  (St.  Clem.,  Rom.  i.  ad  Cor.,  45  ; 
St.  Polycarp  ad  Phil.,  7  ;  St.  Iren,  c.  Haer,  ii.  28,  2).  Now,  such  being 
the  excellence  and  dignity  of  the  Scriptures,  that  being  composed  (con- 
fecta)  by  God  Himself  as  their  author,  they  embrace  His  highest  mys- 
teries and  works,  it  follows  that  that  part  of  sacred  theology  which  is 
concerned  with  the  preservation  and  interpretation  of  these  divine  books 
is  also  of  the  greatest  excellence  and  utility.  Whilst,  therefore,  with  the 
aid  of  God,  We  have  taken  care  and  not  fruitlessly,  that  certain  other 
kinds  of  learning — namely,  those  which  appear  to  be  most  effective  for 
the  increase  of  the  divine  glory  and  of  man's  welfare — should  be  pro- 
moted by  means  of  frequent  letters  and  exhortation,  We  have  been  think- 
ing long  since  of  stimulating,  commending,  and  also  directing  more  in 
accordance  with  the  requirements  of  the  times,  this  most  noble  study  of 
the  sacred  writings.  We  are  in  truth  moved  and  almost  impelled  by  the 
solicitude  of  Our  Apostolic  position  not  only  to  desire  to  open  up  this 
beautiful  fountain  of  Catholic  revelation  more  safely  and  abundantly  for 
the  advantage  of  the  faithful,  but  also  to  prevent  it  from  being  injured 
in  any  part  by  those  who  are  manifestly  drawn  to  the  Holy  Scriptures  by 
an  impious  audacity,  or  who  fallaciously  and  imprudently  attempt  to 
bring  to  light  certain  novelties.  We  are  not  indeed  unaware,  venerable 
brethren,  that  there  are  not  a  few  Catholics,  men  of  great  ability  and 
learning,  who  zealously  undertake  the  defense  of  the  divine  books,  and 
the  work  of  making  them  better  known  and  understood.  But  whilst 
rightly  praising  their  diligence  and  the  fruits  of  their  labors,  We  cannot 
but  most  earnestly  exhort  others  also,  whose  skill,  learning,  and  piety 
give  the  greatest  promise  in  this  matter  to  merit  the  same  praise  by  their 
efforts — that  is  to  say,  We  wish  and  are  anxious  that  a  larger  number 
should  duly  undertake  and  constantly  maintain  the  protection  of  the 
divine  writings  ;  and  that  they  especially  who  have  been  called  by  divine 
grace  to  holy  orders  should  devote  themselves  with  daily  increasing  dili- 
gence and  industry  to  reading,  meditating  on,  and  explaining  those  same 
writings. 

For  apart  from  their  beauty  and  the  obedience  due  to  the  Word  of 
God,  the  principal  reason  why  this  study  appears  to  be  so  deserving  of 
commendation  lies  in  the  manifold  utility  which  We  know  on  the  sure 
authority  of  the  Holy  Spirit  will  flow  from  it : 

"  ALL    SCRIPTURE    INSPIRED    OF    GOD    IS    PROFITABLE    TO    TEACH 

to  reprove,  to  correct,  to  instruct  in  justice  that  the  man  of  God  may  be 
perfectly  furnished  to  every  good  work"  (2  Tim.  iii.  16,  17).     That  the 


HIS  HOLINESS  POPE  LEO  XIII. 


STUDY  OF   THE  HOLY  SCRIPTURES.  3 

Scriptures  were  indeed  given  by  God  to  men  with  such  an  intention  is 
shown  by  the  example  of  Christ  Our  Lord  and  the  Apostles.     For  He 
who  "  procured  authority  by  miracles,  secured  faith  by  authority,  and  at- 
tracted the  multitude  by  faith."     (St.  Aug.  de  util  cred.  xiv.  32),  was  wont 
to  appeal  to  the  sacred  writings  in  fulfiling  His  sacred  embassy  ;  for  oc- 
casionally He  even  points  out  from  them  that  He  was  sent  by  God  and 
is  God  ;   He  draws  arguments  from  them  to  teach  the  disciples  and  to 
confirm  His  doctrine  ;   their  testimonies  He  both   vindicates    from   the 
calumnies  of  disparagers  and  opposes  to  the  Saducees  and  Pharisees  to 
convict  them,  and  He  turns  them  against  Satan  himself  when  audacious- 
ly tempting  Him  :   and  towards  the  very  end  of  His  life  when  He  had 
risen  again  He  made  use  of  these  writings  and  explained  them  to  His  dis- 
ciples— until  He  ascended  to  the  glory  of  the  Father.     Now  the  Apostles, 
who  were  trained  by  His  voice  and  His  precepts,  although  He  gave  "  signs 
and  wonders  to  be  done  by  their  hands  "  (Acts  iii.),  still  drew  great  power 
from  the  divine  books  in  bringing  home  Christian  wisdom  to  peoples  far 
and  wide,  in  breaking  down  the  obstinacy  of  the  Jews,  and  in  repressing 
the  heresies  that  arose.     This  is  plain — and  especially  in  the  case  of  St. 
Peter — from  their  discourses  which  they  wove  for  the  most  part  by  the 
words  of  the  Old  Testament  into  a  most  fiym  argument  in  favor  of  the 
New  Law  ;   and  the  same  is  manifest  from  the  Gospels  of  Matthew  and 
John  and  from  the  Epistles  which  are  called  Catholic  ;   but  it  is  most 
clearly  evident  from  the  testimony  of  Him  who    "boasts   that  he  had 
learned  the  Law  of  Moses  and  the  Prophets  at  the  feet  of  Gamaliel,  so 
that,  armed  with  spiritual  weapons,  he  afterward  said  confidently  :    '  The 
arms  of  our  warfare  are  not  of  flesh  but  the  power  of  God'"  (St.  Hier, 
de  Studio  Script,  ad  Paulin  ap.  liii.  3).     Let  all,  therefore,  and  especially 
young  soldiers  in  the  sacred  warfare,  learn  from  the  examples  of  Christ 
Our  Lord  and  the  Apostles  how  much  importance  is  to  be  attached  to  the 
sacred  writings,  and  with  what  zeal  and  with  what  a  religious  spirit  they 
ought  to  approach  this  armory  as  it  may  be  called.     For  to  those  who 
may  have  to  treat  of  the  truths  of  Catholic  doctrines  amongst  the  learned 
or  the  unlearned  nowhere,  are  there  afforded  either  more  abundant  re- 
sources or  a  fuller  exposition  respecting  God  the  highest  and  most  per- 
fect good,  and  the  wisdom  of  His  works  as  reflecting  His  glory  and  char- 
ity.    And  with  regard  to  the  Preserver  of  the  human  race  there  is  nothing 
more  copious  or  more  expressive  than  what  is  found  in  the  collective  text 
of  the  Bible;   and  Jerome  rightly  affirms  that  "ignorance  of  the  Scrip- 
tures is  ignorance  of  Christ "  (/#.  Is.  Pro/.):  for  from  them  stands  out,  as 
it  were,  His  image  living  and  breathing  from  which  comes  in  a  truly  won- 
derful way,  a  mitigation  of  evils  and  encouragement  to  virtue,  and  an 
invitation  to  divine  charity. 


4  POPE  LEO  XIIL   ON  THE 

AS  FAR  AS  THE  CHURCH  IS  CONCERNED, 

its  foundation,  nature,  functions  and  graces  are  so  frequently  mentioned 
therein,  so  numerous,  strong  and  ready  to  hand  are  the  arguments  in  its  fav- 
or, that  the  same  Jerome  has  most  truly  declared:  "  He  who  is  strengthened 
by  the  testimonies  of  the  sacred  Scripture  is  a  bulwark  of  the  Church  " 
(Jn.  In.  Is.  liv.  12).  And  if  a  search  be  made  with  respect  to  the  regula- 
tion and  discipline  of  life  and  morals,  apostolic  men  will  discover  in  the 
same  writings  liberal  and  most  excellent  support,  directions  full  of  sanc- 
tity, exhortations  seasoned  with  gentleness  and  force,  and  distinguished 
examples  in  every  kind  of  virtue ;  and  there  are  besides  in  the  name  and 
word  of  God  Himself  the  most  important  promise  of  rewards  and  the 
threats  of  punishment  for  eternity. 

It  is  this  peculiar  and  special  power  of  the  holy  Scriptures  derived 
from  the  divine  afflatus  of  the  Holy  Spirit  which  lends  influence  to  the 
sacred  orator,  confers  apostolic  freedom  of  speech,  and  imparts  nervous 
energy  and  irresistible  eloquence.  For  whoever,  in  speaking,  reproduces 
the  spirit  and  strength  of  the  divine  Word,  speaks  "  not  in  word  only, 
but  in  power  also,  and  in  the  Holy  Ghost  and  in  much  fullness  "  (1 
Thess.,  i.  5).  Wherefore,  they  who  deliver  discourses  on  religion  and 
deliver  the  divine  message  in,  such  a  way  as  to  use  scarcely  anything  else 
but  the  language  of  human  science  and  prudence,  rely  more  on  their  own 
than  on  divine  arguments,  and  their  sermons,  however  brilliant  they  may 
appear,  must  be  weak  and  cold,  inasmuch  as  they  want  the  fire  of  God's 
Word  (Jer.  xxiii.,  29),  and  must  be  far  inferior  to  those  into  which  the 
divine  Word  infuses  its  power  ;  for  "  the  Word  of  God  is  living  and  effect- 
ual, and  more  piercing  than  any  two-edged  sword,  and  reaches  unto  the 
division  of  the  soul  and  the  spirit"  (Heb.  iv.  12).  Of  course  it  must  also 
be  admitted  by  those  of  much  experience  that  there  is  in  the  sacred  writ- 
ings a  wonderful  variety  and  a  rich  eloquence  worthy  of  the  greatest 
subjects,  as  St.  Augustine  taught  and  expressly  pointed  out  {de  doctr. 
Chr.  iv.,  6,  7),  and  as  is  confirmed  by  the  fact  that  the  most  eminent 
among  sacred  orators  have  gratefully  attested  before  God  that  they  owed 
their  fame  principally  to  the  assiduous  use  of  the  Bible  and  pious  med- 
itation. 

The  holy  fathers,  who  had  complete  knowledge  and  experience  of  all 
this,  never  ceased  from  extolling  the  sacred  writings  and  their  fruit.  In 
numerous  places  they  call  them  "  that  most  wealthy  treasury  of  heavenly 
doctrines"  (Chrysos.  in.  Gen.  horn.  21,  2;  hon.  60,  3  ;  St.  Aug.  de  Dis- 
cipl.  Chr.  2),  or  perennial  fountains  of  salvation  (St.  Athan.  Ep.  fest.  39), 
or  they  recommend  them  as  fertile  fields  and  most  pleasant  gardens  in 
which  the  Lord's  flock  may  be  reinvigorated  and  delighted  (St.  Aug. 
Serm.  26:  24;  St.  Ambr.  in  Ps.,  c.  xviii.,  Serm.   19,  2).    These  words  of 


STUDY  OF   THE  HOLY  SCRIPTURES.  5 

» 

St.  Jerome  to  the  cleric  Nepotianus  may  be  aptly  referred  to  :  "  Read  the 
holy  Scriptures  frequently ;  nay,  let  the  sacred  writings  never  be  out  of  ^ 
your  hands  ;  learn  that  which  you  may  teach.  .  .  .  Let  the  discourses 
of  the  priests  be  based  upon  the  reading  of  the  Scriptures"  (St.  Heiron 
devit  cler  ad  Nepot)  ;  and  appropriate  is  the  opinion  of  St.  Gregory  the 
Great,  than  whom  nobody  has  described  more  judiciously  the  duties  of 
the  priests  of  the  Church.  "It  is  necessary,"  he  says,  "that  those  who 
attain  to  the  office  of  preaching  should  never  give  up  the  study  of  the 
sacred  Scriptures"  (St.  Greg.  M.  Regul,  post,  ii.,  al  22;  Moral  xviii.,  26, 
al  14).  Here,  too,  it  is  well  to  recall  the  admonition  of  St.  Augustine: 
"  He  is  an  empty  preacher  of  the  Word  of  God  publicly  who  does  not 
inwardly  take  it  to  heart"  (St.  Aug.  Serm.  179,  1),  and  the  instruction  of 
the  same  Gregory  to  preachers  "  that  they  should  examine  themselves  as 
to  the  words  of  divine  Scripture  before  setting  them  forth  to  others,  lest 
in  reproving  other  people's  conduct  they  should  neglect  themselves  "  (St. 
Greg.  M.  Regul,  post,  iii.,  24,  al  48).  But  from  the  example  and  pattern 
of  Christ,  who  "began  to  do  and  to  teach,"  the  voice  of  the  Apostles  had 
already  insisted  upon  this,  addressing  not  Timothy  alone  but  the  clergy  of 
all  ranks  in  this  command,  "take  heed  to  thyself  and  to  doctrine;  be  ear- 
nest in  them ;  for  in  doing  this  thou  shalt  both  save  thyself  and  them  that 
hear  thee"  (1  Tim.,  iv.  16).  Assuredly  exceptional  aids  to  salvation  and 
protection,  both  for  one's  self  and  others,  are  ready  to  hand  in  the  sacred 
writings,  a  fact  which  is  the  subject  of  eloquent  praise  in  the  Psalms  ;  but 
these  aids  are  for  those  who  bring  to  the  consideration  of  the  divine  writ- 
ings not  merely  docile  and  attentive  mind  but  a  just  and  pious  disposition 
of  soul.  For  these  books  are  not  to  be  regarded  as  of  the  ordinary  kind, 
but  because  they  were  dictated  by  the  Holy  Spirit  Himself,  and  contain 
matters  which  are  of  the  highest  moment,  and  in  many  points  recondite 
and  exceedingly  difficult  to  understand  and  interpret ;  they  always  need 
the  coming  of  the  same  Spirit — that  is,  His  light  and  grace  ;  and  these,  as 
we  are  frequently  reminded  by  the  authority  of  the  divine  psalmist,  are  to 
be  asked  for  with  humble  prayer,  and  to  be  preserved  by  holiness  of  life. 

CLEARLY,  THEREFORE,  AROSE    THE    PRECAUTIONS    TAKEN    BY    THE    CHURCH, 

which, by  means  of  the  most  admirable  institutions  and  laws,  has  taken  care 
"that  this  heavenly  treasury  of  the  sacred  books  which  the  Holy  Spirit 
bountifully  gives  to  men  should  not  lie  neglected  "  (Cone.  Trid.,  sess.  v., 
decret.,  de  refor.  1),  for  she  has  arranged  not  only  that  a  large  portion  of 
them  should  be  read  and  piously  pondered  by  all  her  ministers  in  the  I 
daily  office  of  sacred  psalmody,  but  also  that  the  explanation  and  in- 
terpretation of  them  should  be  dealt  with  by  men  of  suitable  ability  in 
cathedral  churches,  in  monasteries,  and  in  convents  of  other  regulars  in 


6  POPE  LEO  XIII.   ON  THE 

which  studies  may  conveniently  flourish.  And  she  has  strictly  ordered 
that  at  least  on  Sundays  and  solemn  festivals  the  faithful  should  be  nour- 
ished with  the  salutary  words  of  the  gospel  {ibidem,  1,2).  To  the  wisdom 
and  care  of  the  Church,  also,  has  been  due  in  every  age  a  lively  devotion 
to  the  Scriptures,  which  has  been  productive  of  pre-eminent  advantages. 
In  this  connection,  to  strengthen  our  previous  exhortations,  it  gives  us 
pleasure  to  note  how  from  the  beginning  of  the  Christian  religion  those 
who  were  distinguished  by  sanctity  of  life  and  the  knowledge  of  divine 
things  always  paid  frequent  and  assiduous  attention  to  the  sacred  writ- 
ings. We  see  the  immediate  disciples  of  the  Apostles,  among  them 
Clement  of  Rome,  Ignatius  of  Antioch,  Polycarp,  likewise  the  apologists, 
especially  Justin  and  Irenaeus  in  their  letters  and  books,  whether  con- 
cerned with  the  protection  or  recommendation  of  Catholic  dogmas,  deriv- 
ing from  the  sacred  writings  in  particular  confidence,  vigor,  and  every 
grace  of  piety.  Catechetical  and  theological  schools  having  sprung  up 
in  connection  with  various  Episcopal  sees — those  at  Alexandria  and  Anti- 
och were  most  celebrated — the  teaching  imparted  in  these  consisted 
scarcely  of  anything  else  but  the  reading,  explanation,  and  defence  of 
the  divine  Scriptures.  From  them  came  forth  many  fathers  and  writers 
whose  labors,  studies,  and  excellent  works  formed  such  a  rich  store  dur- 
ing the  three  following  centuries  or  so  that  the  period  was  called  the 
"  golden  age  of  Biblical  exegesis."  Among  the  Easterns  the  principal 
place  is  held  by  Origen,  wonderful  for  the  quickness  of  his  intellect  and 
persevering  labors,  whose  numerous  writings  and  immense  work,  the  Hex- 
apla,  nearly  all  others  have  drawn  upon  in  turn.  Mention  should  be  made 
of  a  number  who  have  extended  the  limits  of  this  study.  For  instance, 
among  the  most  distinguished,  Alexandria  produced  Clement  and  Cyril ; 
Palestine,  Eusebius  and  another  Cyril ;  Cappadocia,  Basil  the  Great  and 
the  two  Gregorys — Gregory  Nazianzen  and  Gregory  of  Nyssa  ;  Antioch, 
the  renowned  John  Chrysostom,  whose  skill  as  a  Biblical  scholar  rivalled 
his  lofty  eloquence. 

Nor  were  others  less  noteworthy  in  the  West.  Eminent  amongst  those 
deserving  of  a  singular  commendation  are  the  names  of  Tertullian,  Cyp- 
rian, Hilary,  and  Ambrose,  Leo  the  Great  and  Gregory  the  Great ;  most 
illustrious  of  all  those  of  Augustine  and  Jerome,  one  of  whom  was  remark- 
ably acute  in  discerning  the  meaning  of  Scripture  and  most  successful  in 
applying  it  to  the  support  of  Catholic  truth,  while  the  other  from  his  ex- 
traordinary knowledge  of  the  Bible  and  his  great  labors  upon  its  appli- 
cation, has  been  honored  by  the  voice  of  the  Church  with  the  title  of 
Doctor  Maximus.  Although  this  study  was  not  pursued  with  the  same 
ardor  and  fruit  from  that  time  up  to  the  eleventh  century,  still  it  flour- 
ished, mainly  through  the  exertions  of  the  clergy,  for  they  took  care  to 


STUDY  OF   THE  HOLY  SCRIPTURES.  7 

consult  the  best  works  that  the  ancients  had  left  on  this  subject,  and  pub- 
lish them  suitably  edited  with  editions  of  their  own,  as  was  done  espe- 
cially by  Isidore  of  Seville,  Bede,  and  Alcuin  ;  or  to  elucidate  the  sacred 
manuscript  with  glosses,  as  did  Valafridus,  Strabo,  and  Anselm  Laudu- 
nensis,  or,  like  Peter  Damian  and  Lanfranc,  to  take  fresh  measures  for 
preserving  them  in  their  entirety.  But  in  the  twelfth  century  a  great 
many  treated,  in  a  praiseworthy  way,  of  the  allegorical  meaning  of  the 
Scriptures ;  in  this  expository  method  St.  Bernard,  whose  writings 
scarcely  savor  of  anything  else  than  the  divine  Scriptures,  easily  excelled 
all  others.  A  fresh  and  agreeable  development  was  given  to  this  study 
by  the  system  of  the  scholastics.  Although  they  sought  to  investigate 
the  genuine  reading  of  the  Latin  version,  as  is  plainly  shown  by  the  Cor- 
rectoria  Biblica  which  they  drew  up,  yet  they  devoted  greater  zeal  and 
industry  to  explanation  and  interpretation  ;  for  in  a  regular  and  clear 
manner,  than  which  there  had  been  nothing  better  previously,  the  various 
senses  of  the  sacred  language  was  distinguished  ;  the  weight  of  each  was 
considered  theologically  ;  the  parts  of  the  books  and  the  subjects  of  the 
parts  were  defined  ;  the  designs  of  the  writers  were  sought  out ;  the  re- 
lationship and  interconnection  of  the  sentences  explained.  Everyone 
must  see  how  much  light  was  by  this  means  brought  to  bear  on  obscure 
passages.  Moreover,  a  choice  abundance  of  Scriptural  learning  is  fully 
displayed  both  in  their  works  on  theology  and  their  commentaries  on 
the  Scriptures  ;  in  which  respect  Thomas  Aquinas  held  the  palm  amongst 
them.  Then  when  our  predecessor  Clement  V.,  added  to  the  Athenaeum, 
in  this  city,  and  some  celebrated  universities,  courses  of  Oriental  litera- 
ture, Our  people  began  to  labor  with  greater  accuracy  on  the  primitive 
codex  of  the  Bible  and  on  the  Latin  copy.  The  erudition  of  the  Greeks 
being  then  brought  back  to  Us,  and  all  the  more  effectually  because  of 
the  new  method  of  book  printing,  happily  discovered,  the  cultivation  of 
the  sacred  Scripture  extensively  increased.  It  is  marvelous  in  what  a 
short  space  of  time  copies,  chiefly  of  the  Vulgate,  multiplied  by  the  press, 
filled,  so  to  speak,  the  Catholic  world,  in  such  honor  and  regard  were 
the  sacred  volumes  held  during  this  very  period  which  is  unfairly  assailed 
by  the  enemies  of  the  Church.  Nor  should  we  omit  to  notice  what  a 
number  of  learned  men,  mainly  from  the  religious  congregations,  come 
forward  to  promote  Biblical  knowledge  from  the  Council  of  Vienna  to 
that  of  Trent ;  and  these  employing  new  aids  and  bringing  into  requisi- 
tion their  varied  stock  of  erudition  and  ability  not  only  increased  the 
accumulated  resources  left  by  those  who  had  gone  before,  but  it  may  be 
said  opened  the  way  for  the  pre-eminence  of  the  age  which  followed  the 
same  Council  of  Trent,  and  during  which  the  glorious  age  of  the  Fathers 
almost  appeared  to  have  returned.     Nobody  is  unaware,  and  it  is  pleasant 


8  POPE  LEO  XIII.   ON  THE 

to  us  to  recall  the  fact,  that  our  predecessors,  from  Pius  IV.  to  Clement 
VIII.,  caused  the  preparation  of  those  celebrated  editions  of  ancient  ver- 
sions of  the  Vulgate  and  the  Alexandrine  which  were  afterwards  brought 
out  by  the  command  and  authority  of  Sixtus  V.,  and  the  same  Clement, 
and  are  in  common  use.  It  is  known  that  in  those  times  other  ancient 
versions  of  the  Bible  as  well  as  the  Polyglots  of  Antwerp  and  Paris,  thor- 
oughly suitable  for  the  purpose  of  sincere  investigation,  were  most  care- 
fully brought  out  that  there  was  no  book  of  either  Testament  which  had 
not  more  than  one  capable  expositor  ;  and  no  serious  question  connected 
with  the  subject  that  did  not  in  an  elaborate  way  exercise  the  abilities  of 
many  ;  amongst  whom  not  a  few  of  the  more  studious  Holy  Fathers  won 
for  themselves  a  distinguished  reputation.  Nor  in  truth  has  energetic 
ability  been  wanting  amongst  our  people  since  that  age,  for  men  of  dis- 
tinction have  continued  to  do  good  work  in  the  same  sphere,  and  against 
the  figments  of  Rationalism  wrested  from  philology  and  kindred  studies 
have  vindicated  the  sacred  writings  by  arguments  drawn  from  the  same 
sources.  They  who  consider  all  these  things  fittingly  as  they  should,  will 
certainly  allow  that  the  Church  has  never  in  any  way  failed  to  provide 
for  the  diffusion  amongst  her  children  of  the  waters  from  the  fountains 
of  divine  Scripture,  and  that  she  has  always  maintained  and  equipped 
with  every  resource  of  learning  the  watchful  attitude  in  which  she  has 
been  divinely  placed  for  the  protection  and  safeguarding  of  the  dignity 
of  these  writings,  so  that  she  has  not  heeded  and  does  not  need  any  stim- 
uli from  outsiders. 

Now,  venerable  brethren, 

THE    PURPOSE    FOR    WHICH    OUR    OFFICE    WAS    ESTABLISHED, 

demands  that  We  should  communicate  with  you  as  to  the  best 'method 
of  ordering  these  studies.  But  it  is  well  to  take  cognizance  in  this 
place  of  the  kind  of  men  who  turn  away  from  and  oppose  Our  prin- 
ciples, and  what  are  the  arts  and  arms  upon  which  they  rely.  As  here- 
tofore the  issue  was  chiefly  with  those  who,  relying  on  private  judgment 
and  repudiating  the  divine  traditions  and  magisterium  of  the  Church, 
maintained  that  the  Scripture  was  the  only  source  of  revelation  and  the 
supreme  deciding  authority  ;  so  now  the  contention  is  against  the  ration- 
alists, who,  as  their  children  and  heirs,  relying  upon  their  view,  have  alto- 
gether rejected  even  the  very  remains  of  Christian  faith  accepted  by  their 
fathers.  For  they  deny  altogether  the  revelation,  inspiration  and  holi- 
ness of  the  Scripture,  and  assert  that  they  are  nothing  else  but  the  devices 
and  contrivances  of  men ;  that  they  are  not  true  narratives  of  historical 
facts,  but  either  inept  fables  or  lying  stories  ;  that  the  predictions  and 
prophesies  are  not  such,  but  either  predictions  invented  after  the  events, 


STUDY  OF  THE  HOLY  SCRIPTURES.  9 

or  foreknowledge  acquired  by  natural  means  ;  that  the  miracles  and 
prodigies  of  divine  power  are  not  really  such,  but  astonishing  things  by 
no  means  above  the  powers  of  nature,  or  delusions  and  myths  :  that  the 
Gospels  and  the  Apostolic  writings  are  plainly  to  be  attributed  to  other 
authors.  Astounding  errors  of  this  kind  by  which  they  think  that  the 
sacred  truths  of  the  divine  books  will  be  torn  to  shreds,  they  put  forward 
as  decisive  pronouncements  of  a  so-called  new  and  liberal  science ;  as  to 
which  their  own  views  are  so  unstable  that  they  frequently  change  them 
and  add  to  them.  Although  they  feel  and  speak  so  impiously  concern- 
ing God,  Christ,  the  Gospel,  and  the  rest  of  the  Scripture,  there  are  not 
wanting  amongst  them  those  who  desire  to  be  considered  both  Christian 
and  Evangelical  theologians,  and  under  this  honorable  name  they  display 
the  temerity  of  a  haughty  disposition.  These  men  have  been  joined  and 
aided  by  not  a  few  who  are  engaged  in  other  studies,  and  who,  through 
a  dislike  of  revelation,  have  been  in  a  similar  way  drawn  into  opposition 
to  the  Bible.  We  cannot  in  truth  sufficiently  deplore  how  far  this  opposi- 
tion has  extended,  and  how  much  more  bitter  it  becomes  from  day  to 
day.  It  is  introduced  amongst  erudite  and  earnest  men,  though  they  can 
guard  against  it  with  less  difficulty  ;  but  it  is  mainly  amongst  the  multi- 
tude of  the  unlearned  that  these  furious  enemies  labor  with  every  sort  of 
design  and  artifice.  They  pour  forth  the  destructive  virus  in  books, 
pamphlets,  and  journals  ;  they  insinuate  it  in  speeches  and  discourses  ; 
they  have  now  invaded  every  place,  and  they  keep  withdrawn  from  the 
guardianship  of  the  Church  many  schools  of  youth,  in  which,  even  by 
mockery  and  scurrilous  jokes,  they  wretchedly  deprave  credulous  and 
weak  minds,  and  train  them  into  contempt  for  the  Scriptures.  These 
things,  venerable  brethren,  should  move  and  excite  a  common  pastoral 
anxiety  to  oppose  to  this  new  and  falsely-called  science,  the  ancient  and 
true  knowledge  which  the  Church  received  from  Christ  through  the 
Apostles,  and  in  such  a  struggle  should  call  forth  suitable  defenders  of 
the  sacred  Scripture. 

Therefore,  let  it  be  the  first  care  that  in  ecclesiastical  seminaries  and 
academies  the  divine  writings  should  be  treated  as  the  importance  of  this 
study  and  the  requirements  of  the  time  demand.  And  for  this  purpose 
nothing  ought  to  be  deemed  more  advisable  than  the  prudent  selection 
of  teachers  ;  for  this  office  there  ought  to  be  chosen  not  ordinary  men, 
but  those  who  are  fit  for  the  discharge  of  the  duties,  and  are  recommended 
by  a  great  love  and  daily  use  of  the  Bible,  and  whose  minds  are  properly 
equipped  with  learning.  And  the  education  of  those  who  will  hold  this 
office  in  the  future  should  be  looked  to  at  an  early  age.  It  will  be  well, 
therefore,  wherever  it  can  be  conveniently  done,  that  some  students  of 
the  greatest  promise,  after  they  have  creditably  gone  through  their  theo- 


IO  POPE  LEO  XIII.   ON  THE 

logical  course,  should  be  assigned  altogether  to  the  study  of  the  sacred 
books,  the  opportunity  being  given  them  of  a  somewhat  fuller  curriculum. 
Let  teachers  thus  chosen  and  trained  approach  with  confidence  the  task 
entrusted  to  them,  and  that  they  may  the  better  understand  it,  and 
may  bring  forth  the  fitting  fruit,  it  seems  right  to  furnish  them  with  cer- 
tain proofs  detailed  with  exceptional  fulness.  Let  such  attention,  then, 
be  given  to  the  abilities  of  young  students  from  the  threshold  of  their 
studies  that  their  judgment  shall  be  carefully  moulded  and  cultivated  for 
examining  the  sacred  books,  and  seizing  their  meaning.  Useful  for  this 
end  is  the  tract  called  De  Introductione  Biblica,  which  affords  the  student 
suitable  help  for  proving  the  perfection  and  authority  of  the  Bible,  for 
investigating  and  ascertaining  its  legitimate  sense,  and  for  radically  re- 
futing captious  propositions.  It  is  scarcely  necessary  to  say  how  im- 
portant it  is  that  these  things  should  be  examined  in  the  beginning 
methodically,  skilfully,  consecutively,  and  with  the  aid  of  theology, 
since  the  whole  subsequent  treatment  of  Scripture  either  rests  upon  these 
foundations  or  is  made  clear  by  their  light. 

Next,  let  the  diligence  of  the  teacher  be  most  zealously  expended  on 
that  more  fruitful  part  of  this  study  which  is  concerned  with  interpreta- 
tion, so  that  his  hearers  may  be  often  able  to  employ  the  riches  of  the 
divine  Word  for  the  promotion  of  religion  and  piety.  Of  course,  we  un- 
derstand that  owing  to  their  extent  and  to  want  of  time  the  whole  of  the 
Scriptures  can  not  be  expounded  in  detail  in  the  schools  ;  but  as  there  is 
need  of  furthering  a  certain  mode  of  interpretation,  the  prudent  teacher 
should  avoid  the  defect,  on  the  one  hand,  of  those  who  go  over  the  vari- 
ous books  too  cursorily  ;  and,  on  the  other  hand,  of  those  who  dwell  at 
immoderate  length  on  some  single  part  of  one  book.  And  if  in  many 
schools  the  course  pursued  in  the  higher  colleges  cannot  be  well  followed 
— that  is  to  say,  that  certain  books  should  be  expounded  freely,  with 
some  continuity  and  wealth  of  explanation — the  parts  of  the  books  se- 
lected for  interpretation  should  receive  a  treatment  that  is  suitably  full, 
so  that  the  students  being  as  it  were  attracted  and  trained  by  this  speci- 
men, they  will  themselves  thoroughly  examine  the  rest,  and  be  devoted 
to  this  study  during  their  lives.  In  this  course,  in  accordance  with  the 
usages  of  our  ancestors,  let  the  Vulgate  version  be  taken  as  the  model, 
which  version,  as  the  Council  of  Trent  has  decreed,  must  be  held  as 
"authentic  in  public  reading,  disputation,  preaching,  and  exposition" 
(Sess.  iv.,  Deer,  de  edit,  et  usu  sacr.  Libor),  and  which  the  Church  by 
daily  custom  recommends.  At  the  same  time  due  consideration  must  be 
given  to  other  versions,  which  received  the  praise  of,  and  were  used  by, 
Christians  in  ancient  times,  especially  the  original  codices.  For  although 
the  Greek  and  Hebrew  meaning  is  well  brought  out  in  the  Vulgate,  still 


STUDY  OF   THE  HOLY  SCRIPTURES.  II 

if  there  is  in  it  anything  not  wholly  accurate,  advantage  will  be  derived 
from  the  examination  of  "  the  earlier  language,"  as  St.  Augustine  advises 
(De  Doct.  2,'Chr.  iii,  4).  Then  it  is  self-evident  how  much  assiduity  must 
be  employed  in  this  examination,  as  it  is  "the  duty  of  the  commentator 
to  explain  not  what  he  wishes  himself,  but  what  is  the  meaning  of  the 
author  whom  he  interprets  "  (St.  Hier.,  ad  Pammach).  After  weighing 
the  reading  with  every  care  where  it  is  necessary  then  will  be  the  time 
for  research  and  putting  forward  an  opinion.  And  it  is  of  the  first  im- 
portance that  the  commonly  approved  rules  of  interpreting  should  be 
followed  all  the  more  exactly  the  more  bitter  the  attacks  of  adversaries. 

Therefore  with  the  study  of  the  meaning  of  the  words,  of  the  order 
which  is  followed,  of  parallels  and  the  like,  let  there  be  combined  oppo- 
site and  learned  illustrations  from  outside  sources  :  let  this  be  done  cau- 
tiously, however,  lest  more  time  and  labor  should  be  thus  expended  than 
in  obtaining  a  knowledge  of  the  sacred  books,  and  lest  the  multiplicity  of 
the  points  submitted  for  instruction  should  prove  more  injurious  than 
useful  to  the  minds  of  youth.  From  this  the  progress  to  use  of  the  sacred 
Scripture  in  theology  will  be  safe.  And  here  attention  should  be  paid  to 
the  fact  that,  in  addition  to  the  other  causes  of  difficulty  which  are  usu- 
ally met  with  in  certain  works  of  the  ancients,  there  are  some  peculiar  to 
the  sacred  book.  For  according  to  the  authority  of  the  holy  Spirit  in  the 
words  of  Holy  Writ  are  laid  down  many  things  which  far  surpass  the 
strength,  power,  and  acuteness  of  human  reason,  that  is  to  say,  divine 
mysteries,  and  various  other  things  connected  with  them,  and  this  some- 
times to  a  larger  extent  and  in  more  recondite  manner,  than  the  letter  of 
the  text  and  the  laws  of  hermeneutics  appear  to  indicate  ;  besides  the  lit- 
eral meaning  itself  certainly  admits  of  other  senses,  either  to  illustrate 
dogma  or  to  commend  the  precepts  of  life.  Accordingly,  it  is  not  to  be 
denied  that  the  sacred  books  are  involved  in  a  certain  religious  obscurity, 
so  that  no  one  can  approach  them  without  a  guide  (St.  Hier.,  ad  Paulin 
de  studio  Scriptures,  ep.  liii,  4),  God,  according  to  the  common  opinion 
of  the  Fathers,  arranging  it  so  in  order  that  men  might  examine  them 
with  great  earnestness  and  zeal,  and  should  more  deeply  impress  upon 
their  minds  and  hearts  the  precepts  so  fully  set  forth  therein  ;  and  should 
understand  especially  that  God  had  delivered  the  Scriptures  to  the 
Church,  which  on  that  account  in  the  reading  and  treatment  of  His  Word 
should  be  followed  as  a  more  sure  guide  and  teacher.     For 

WHERE    THE    GRACES    OF    THE    LORD    HAVE    BEEN    BESTOWED 

there  the  truth  is  to  be  learned,  and  already  St.  Irenaeus  taught  that  the 
Scriptures  are  expounded  without  danger  by  those  who  hold  the  Apostolic 
succession  (C.  Haer.,  iv,  26,  5). 


12  POPE  LEO  XIII.   ON  THE 

This  view,  indeed,  which  was  also  the  view  of  the  other  Fathers,  was 
adopted  by  the  Vatican  Synod  when  renewing  the  Tridentine  Decree 
concerning  the  interpretation  of  the  inspired  Written  Word,  "it  declared 
that  its  meaning  was  that  in  matters  of  Faith  and  morals  pertaining  to 
the  promotion  of  Christian  doctrine  that  is  to  be  considered  the  true 
sense  of  the  Holy  Scripture  which  Holy  Mother  Church  has  held  and 
holds,  whose  province  it  is  to  judge  respecting  the  true  sense  and  inter- 
pretation of  the  sacred  Scriptures  :  and  therefore  no  one  is  permitted  to 
interpret  the  sacred  Scriptures  contrary  to  this  sense  or,  even  contrary  to 
the  unanimous  consensus  of  the  Fathers"  (Sess.  iii.,  cap.  II.,  de  Revel. 
of  Cone.  Trid.  Sess.  iv.,  deer,  de  edit,  et  usu  Saer  libor).  By  this  law, 
full  of  wisdom,  the  Church  does  not  at  all  retard  or  check  the  investiga- 
tion of  Biblical  science,  but  rather  exhibits  it  free  from  error  and  greatly 
furthers  its  true  progress.  For  a  wide  field  is  open  to  each  private  teacher 
in  which,  pursuing  safe  methods,  he  may  by  his  own  industry  in  interpret- 
ing brilliantly  and  usefully  enter  into  rivalry  with  the  Church.  Indeed 
in  the  parts  of  divine  Scripture  which  yet  require  a  fixed  and  definite  ex- 
position, such  measures  can  be  taken  that  in  the  design  of  God's  loving 
providence  the  judgment  of  the  Church  may  be  hastened,  as  it  were,  by 
this  diligent  investigation  ;  and  in  points  already  defined  the  private 
teacher  can  be  equally  of  service  if  he  places  before  the  faithful  in  a 
clearer  light  and  before  the  learned  with  greater  ability,  or  if  he  proves 
himself  more  successful  in  repelling  adversaries. 

Wherefore,  let  it  be  the  sacred  and  primary  duty  of  the  Catholic  in- 
terpreter to  see  that  those  testimonies  of  the  Scripture,  of  which  the  sense 
has  been  authentically  declared  either  through  sacred  authors  with  the 
inspiration  of  the  Holy  Ghost,  as  in  the  case  in  many  parts  of  the  New 
Testament,  or  through  the  Church  with  the  assistance  of  the  same  Holy 
Spirit,  "  either  by  a  solemn  decision  or  by  the  ordinary  and  universal 
magisterium"  (Cone.  Vat.  Sess.  iii.,  3,  de  fide),  are  explained  by  him  in 
the  same  sense ;  and  with  the  aid  of  his  knowledge  let  him  show  that 
that  interpretation  alone  can  be  rightly  approved  of  according  to  the  laws 
of  sound  hermeneutics.  In  other  things  the  analogy  of  faith  is  to  be 
followed  and  the  Catholic  doctrine  as  accepted  by  the  authority  of  the 
Church  can  be  taken  as  the  supreme  standard  ;  for  as  the  same  God  is 
the  author  of  the  sacred  books  and  of  the  doctrine  deposited  with  the 
Church,  a  different  sense  to  that  which  she  adopts  cannot  by  any  legiti- 
mate interpretation  be  deduced  from  those  books.  Whence  it  appears 
that  that  interpretation  is  to  be  rejected  as  false  and  absurd  which  places 
,  the  inspired  authors  at  variance  with  one  another,  or  which  is  opposed  to 
the  doctrine  of  the  Church.  It  also  behooves  teachers  in  this  department 
of  religious  education  to  be  so  endowed  mentally  as  to  have  a  thorough 


STUDY  OF   THE  HOLY  SCRIPTURES.  13 

grasp  of  all  theology  and  to  be  well  versed  in  the  commentaries  of  the 
Fathers,  Doctors,  and  best  interpreters.  This  is  inculcated  by  St.  Jerome, 
(Ibid.  6,  7),  and  emphatically  by  St.  Augustine,  who  justly  complains 
"if  every  study,  however  humble  and  easy,  in  order  to  be  understood  re- 
quires a  teacher  or  master,  what  greater  presumption  can  there  be  than 
to  be  unwilling  to  learn  the  inspired  books  from  their  interpreters  "  (Ad 
Honorat,  de  util,  it  cred  xvii.  35).  This  was  felt  and  confirmed  by  the 
example  of  the  other  Fathers  "  who  sought  to  understand  the  divine 
Scriptures,  not  by  their  own  presumption,  but  from  the  writings  and  auth- 
ority of  their  predecessors,  who  themselves,  it  is  certain,  receive  the  rule 
of  interpretation  by  Apostolic  succession"  (Rufin,  Hist.  Eccl.  ii.  9). 
Now,  as  the  authority  of  the  Fathers,  by  whose  labors  "  after  the  time  of 
the  Apostles  as  planters,  waterers,  builders,  pastors  and  nourishers,  the 
Holy  Church  increased"  (St.  Aug.,  c.  Julian,  ii.,  10,  37),  is  supreme,  as 
often  as  there  is  any  public  testimony  from  them  pertaining  to  doctrines 
of  faith  or  morals,  let  all  explain  it  in  the  same  way  ;  for  it  is  quite  clear 
from  their  agreement  that  it  was  so  handed  down  by  the  Apostles  accord- 
ing to  the  Catholic  faith.  The  view  of  the  Fathers  is  also  to  be  con- 
sidered as  of  great  weight,  when,  as  it  were,  in  a  private  way  they  dis- 
charge the  office  of  teachers  in  these  matters,  inasmuch  as  they  are  men 
whom  not  only  the  science  of  revealed  religion  and  the  knowledge  of 
many  things  useful  for  the  understanding  of  the  Apostolic  books  strong- 
ly commended,  but  whom  as  persons  distinguished  by  sanctity  of  life  and 
zeal  for  the  truth  God  Himself  has  assisted  with  the  more  ample  safe- 
guards of  His  own  Light.  Therefore,  let  the  interpreter  make  their  ex- 
position his  own  ;  let  him  reverently  follow  in  their  footsteps,  and  let  him 
by  an  intelligent  choice  of  their  opinions  make  use  of  their  labors.  Nor 
need  he  think  on  this  account  that  he  is  hindered  when  a  just  cause  arises 
from  proceeding  further  in  inquiry  and  expounding,  provided  he  relig- 
iously observes  the  instruction  wisely  given  by  Augustine,  namely,  that 
the  literal  and,  as  it  were,  obvious  sense  is  by  no  means  to  be  departed 
from  unless  reason  prevents  it  from  being  held,  or  necessity  compels  its 
abandonment  (De  Gen.  ad  litt.,  1  viii,  c.  7,  13),  and  this  instruction  is  to 
be  followed  the  more  steadfastly,  because  of  the  danger  of  error  owing 
to  the  great  desire  for  novelties  and  the  license  of  opinion.  Let  him  take 
care  not  to  neglect  those  allegorical  and  similar  interpretations  of  the 
Fathers  when  they  depart  from  the  literal  meaning  and  are  supported  by 
the  authority  of  many.     For 

SUCH    A    METHOD    OF    INTERPRETATION    THE    CHURCH    RECEIVED    FROM 

THE    APOSTLES, 

and  has  approved  of  by  her  own  example,  as  is  evident  from  the 
liturgy ;    not    that   the    Fathers   in    this    way   strove    to  prove    dogmas 


!4  POPE  LEO  XIII.   ON  THE 

of  faith,  but  because  they  well  knew  it  to  be  fruitful  in  nourishing 
virtue  and  piety.  The  authority  of  the  other  Catholic  interpreters 
is  less  indeed,  but  since  the  study  of  the  Bible  has  made  a  certain  con- 
tinuous progress  in  the  Church  their  commentaries  must  also  receive 
their  own  share  of  honor,  from  which  works  many  things  may  be  oppor- 
tunely sought  for  refuting  contrary  opinions  and  unravelling  difficulties. 
And,  indeed,  it  is  really  discreditable  that  any  one  ignorant  of  or  despis- 
ing the  excellent  works  which  have  been  left  in  abundance  by  Catholics, 
should  prefer  the  writings  of  the  heterodox,  and  should  seek  from  them 
— with  imminent  danger  to  sound  doctrine,  and  not  unfrequently  to  the 
detriment  of  faith — the  explanation  of  passages  to  which  Catholics  have 
already  most  effectively  devoted  their  abilities  and  labors.  For  although 
the  Catholic  interpreter  can  be  sometimes  assisted  by  the  studies  of  the 
heterodox  prudently  used,  let  him  remember  at  the  same  time  a  fact 
which  is  also  evident  from  many  ancient  documents  (Cir.  Clem.  Alex. 
Strom,  vii.,  19  ;  Orig.  de  Princ.  iv.  8  ;  in  Levit.  horn.  4,  8  ;  Tertull.  de 
praescr.  15  seqq.;  St.  Hilar.  Pict.  in  Math.  13,  1),  that  the  pure  sense  of  the 
sacred  Scriptures  is  nowhere  found  outside  the  Church  and  cannot  be 
given  by  those  who,  wanting  the  true  faith,  do  not  reach  the  marrow 
of  the  Scriptures,  but  nibble  at  the  bark. 

It  is  most  desirable  and  necessary  that  the  use  of  the  divine  Scripture 
should  permeate  the  whole  teaching  of  theology  and  be  almost  its  very 
soul ;  such,  in  every  age,  the  Fathers  and  most  distinguished  theologians 
regarded  it,  as  evinced  by  their  actions.  For  they  endeavored  to  point 
out  and  to  prove  by  the  divine  writings  what  are  the  objects  and  effects 
of  faith,  and  from  these  writings  also,  as  well  as  from  divine  tradition, '"to 
refute  the  novel  fictions  of  heretics  and  to  search  out  the  reason,  meaning, 
and  connecting  links  of  Catholic  dogmas.  Nor  will  any  one  be  surprised 
at  this  who  bears  in  mind  that  the  divine  books  must  hold  such  a  place 
among  the  fountains  of  revelation  that  theology  cannot  be  treated  prop- 
erly and  according  to  its  dignity  except  by  their  study  and  assiduous 
employment.  For,  although  it  is  right  that  youth  should  be  so  trained 
in  the  academies  and  schools  as  to  obtain  an  understanding  and  knowl- 
edge of  dogmas  by  arguing  from  the  articles  of  faith  to  other  things  to 
be  deduced  from  them,  according  to  the  rules  of  approved  and  solid  phi- 
losophy, still  a  serious  and  erudite  theologian  must  by  no  means  neglect 
the  demonstration  of  dogmas  drawn  from  Biblical  authorities,  for  "the- 
ology does  not  accept  its  principles  from  other  sciences,  but  immediately 
from  God  by  revelation.  And,  therefore,  it  takes  not  from  other  sciences 
as  if  they  were  superior  to  it,  but  it  uses  them  as  inferiors  and  handmaids." 
This  mode  of  treating  theology  is  taught  and  commended  by  Aquinas, 
the  prince  of  theologians  (Summ.  theol.,  p.  1.  q.  1.  a.  2),  who,  moreover, 


STUDY  OF   THE  HOLY  SCRIPTURES.  15 

from  this  well  understood  mode  of  dealing  with  Christian  theology  showed 
how  a  theologian  could  defend  his  own  principles  by  argument  on  those 
things  which  are  received  through  divine  revelation  ;  as  by  an 

AUTHORITY    OF   THE    SACRED    SCRIPTURES 

and  dispute  against  heretics  and  use  an  article  against  those  who 
deny  another.  If,  however,  the  adversary  believes  none  of  those 
things  which  have  been  divinely  revealed,  the  course  then  is  not  to 
prove  the  articles  of  faith  by  argument,  but  to  solve  any  argument 
he  may  bring  forth  against  faith  (I.  dem.  a.  8).  It  is,  therefore,  to  be 
seen  that  youths,  suitably  instructed  and  prepared,  should  approach 
Biblical  studies  so  that  they  should  not  disappoint  just  hopes,  or,  what  is 
worse,  incautiously  fall  into  the  danger  of  error,  carried  away  by  the  fal- 
lacies of  rationalism  and  apparent  erudition.  They  will,  however,  be 
most  excellently  prepared  if,  under  the  guidance  of  St.  Thomas,  they 
religiously  cultivate  and  understand  philosophy  and  theology  in  the  way 
we  have  marked  out  and  prescribed.  Thus  let  them  duly  proceed,  both 
in  Biblical  knowledge  and  what  is  called  positive  theology,  and  they  will 
make  most  gratifying  progress  in  both. 

To  prove,  expound,  and  illustrate  Catholic  doctrine  by  a  legitimate  and 
skilful  interpretation  of  the  sacred  books  is  a  great  deal;  but  another  task,  and 
that  of  as  great  moment  as  it  is  laborious,  remains,  namely,  that  the  integral 
authority  should  be  most  effectually  defended.  This,  indeed,  cannot  be  fully 
and  generally  done  except  by  recourse  to  the  living  and  proper  magisterium 
of  the  Church,  which,  in  itself  and  on  account  of  its  admirable  extension,  its 
extraordinary  sanctity,  its  inexhaustible  fecundity  in  all  good  things,  its 
Catholic  unity  and  its  invincible  stability,  is  a  great  and  perpetual  motive 
of  credibility,  and  an  irrefragable  testimony  of  its  divine  mission  (Cone. 
Vat.  sess.  iii.,  c.  iii.  fide).  Since,  however,  the  divine  and  infallible  mag- 
isterium of  the  Church  is  also  based  on  the  authority  of  the  sacred  Scrip- 
ture we  must,  therefore,  first  of  all,  require  and  assume  at  least  a  human 
faith  in  the  Scripture,  in  the  books  of  which,  as  in  the  language  of  most 
approved  witnesses  of  antiquity,  the  divinity  and  mission  of  Christ  our 
Lord,  the  establishment  of  the  hierarchy  of  the  Church,  and 

THE    PRIMACY    CONFERRED    ON    PETER    AND    HIS    SUCCESSORS, 

are  surely  and  clearly  to  be  found.  It  will  be  greatly  conducive  to  this 
if  a  number  of  men  from  the  sacred  ministry  are  specially  prepared  to 
do  battle  for  the  faith  in  this  field  likewise,  and  to  repel  the  attacks  of 
the  enemy,  having  been  careful  to  put  on  the  armor  of  God,  as  the 
Apostle  advises  (Eph.  iv.  13  Sequ.),  and  being  not  unaccustomed  to  the 
enemy's  new  weapons  and  methods  of  warfare.    This  is  beautifully  enum- 


1 6  POPE  LEO  XI I L   ON  THE 

erated  by  St.  Chrysostom  among  the  duties  of  priests  in  the  following 
words :  "  We  must  exert  great  zeal  in  order  that  the  Word  of  Christ  may 
dwell  abundantly  in  us  (Cfr.  Col.  iii.  16)  ;  and  we  should  be  prepared, 
not  for  one  kind  of  combat  alone,  for  the  warfare  is  varied  and  varied 
are  the  enemies;  and  neither  do  all  use  the  same  weapons,  nor  do  they 
adopt  merely  one  mode  of  assailing  us.  He,  then,  who  is  to  enter  the 
field  against  all  comers,  should  be  aware  of  the  contrivances  and  strata- 
gems of  all ;  he  should  be  at  once  an  archer  and  slinger,  a  tribune 
and  the  leader  of  a  cohort,  a  commander  and  a  soldier,  a  member  of  the 
iqfantry  and  of  the  cavalry,  an  expert  in  naval  and  mural  warfare ;  for 
unless  every  art  of  warfare  is  known,  the  devil  knows  how  to  take  ad- 
vantage of  a  single  side,  if  that  be  neglected,  and  to  carry  off  the  sheep 
by  sending  in  his  plunderers"  (De  Sacerd'w.  4). 

We  have  above  indicated  the  various  artifices  and  stratagems  of  the 
enemy  in  making  their  attacks  ;  now  let  us  point  out  what  supports  must 
be  relied  upon  for  the  purposes  of  defence. 

These  consist,  in  the  first  place,  in  the  study  of  the  ancient  languages 
of  the  East,  and,  at  the  same  time,  in  what  is  called  the  critical  art.  As 
the  knowledge  of  both  is  nowadays  much  prized  and  honored  if  the  cler- 
gyman possess  it  to  a  greater  or  less  degree,  according  to  the  require- 
ments of  places  and  people,  he  will  be  the  better  able  to  sustain  the  dig- 
nity and  carry  out  the  duties  of  his  position;  for  he  ought  to  become  "all 
things  to  all  men  "  (1  Cor.  ix.  22),  being  ready  always  to  "  satisfy  every 
one  that  asketh  a  reason  of  that  hope  which  is  in  him  "  (1  Peter,  iii.  15). 
Therefore  it  is  necessary  for  professors  of  sacred  Scripture  and  becoming 
for  theologians  to  understand  those  languages  in  which  the  canonical 
books  were  first  penned  by  the  hagiographical  writers,  and  it  will  be  most 
advantageous  if  they  are  cultivated  by  Church  students,  especially  those 
who  aspire  to  degrees  in  theology.  And  provision  should  be  made  in  all 
academies  for  what  has  already  been  most  commendably  established  in 
some — that  is,  professorships  of  the  other  ancient  languages  likewise, 
especially  the  Semetic,  and  of  correlative  branches  of  learning  for  the 
benefit  above  all  of  those  who  it  is  decided  are  to  devote  themselves  to 
sacred  literature.  On  the  same  account  these  ought  themselves  to  be 
particularly  learned  and  skilled  in  true  criticism ;  for  wrongly  and  to  the 
detriment  of  religion  the  system  honored  with  the  name  of  the  Higher 
Criticism  has  been  introduced  to  bring  out  the  origin,  integrity  and  au- 
thority of  every  book  ascertained  alone  by  internal  evidence  as  they  term 
it ;  whereas,  on  the  contrary,  it  is  clear  in  questions  of  a  historical  char- 
acter, such  as  that  respecting  the  origin  and  preservation  of  books,  that 
historical  proofs  are  of  pre-eminent  importance,  and  that  they  should  be 
most  zealously  procured  and  investigated,  and  that  the  internal  evidence 


STUDY  OF   THE  HOLY  SCRIPTURES.  17 

referred  to  is  not  of  sufficient  value  to  be  called  to  one's  aid  except  by 
way  of  strengthening  certain  points.  If  another  course  is  pursued,  seri- 
ous inconvenience  will  result,  for  the  enemies  of  religion  will  have  greater 
confidence  in  their  work  of  attacking  and  destroying  the  authenticity  of 
the  sacred  books.  In  fact,  the  meaning  of  the  Higher  Criticism,  which  is  so 
much  extolled,  will  come  to  this — that  in  interpreting  each  one  should  fol- 
low his  own  inclination  and  prejudiced  opinions  ;  neither  will  it  shed  on 
the  Scriptures  the  light  sought  for,  nor  will  learning  derive  any  advan- 
tage from  it,  but  that  sure  mark  of  error,  diversity  and  dissimilarity  of 
view  will  be  apparent,  as  is  already  shown  by  the  leaders  of  this  new 
system  themselves ;  and  most  of  them  being  infected  with  the  maxims 
of  a  vain  philosophy  and  of  rationalism,  they  will  not  hesitate  to  remove 
from  the  sacred  books  prophecies,  miracles,  and  everything  else  that  is 
above  the  natural  order.  In  the  second  place,  it  is  necessary  to  meet  the 
attacks  of  those  who,  abusing  their  knowledge  of  physical  science,  inves- 
tigate the  sacred  books  with  minute  care,  in  order  that  they  may  expose 
the  ignorance  displayed  on  this  subject  by  the  authors,  and  may  vilify 
their  writings.  And  since  these  contentions  are  concerned  with  sensible 
objects,  they  are  all  the  more  dangerous,  falling  as  they  do,  into  the 
hands  of  the  masses,  and  especially  those  of  youth  who  are  fond  of  liter- 
ature, and  who,  when  they  have  once  lost  their  reverence  for  divine  rev- 
elation in  any  of  its  parts,  will  easily  give  up  all  belief  in  the  whole.  It 
is  beyond  doubt  that  the  more  suitable  natural  science  is,  if  rightly  taught, 
for  ensuring  the  perception  of  the  glory  of  the  great  Maker  stamped  upon 
creation,  the  more  effectually  it  may  be  employed,  if  instilled  in  a  wrong 
way  in  the  minds  of  the  young,  to  uproot  the  first  principles  of  sound 
philosophy  and  corrupt  morals.  Wherefore,  a  knowledge  of  natural  sci- 
ence will  afford  valuable  assistance  to  the  teacher  of  sacred  Scripture  by 
enabling  him  the  more  readily  to  expose  and  refute  the  fallacies  of  this 
kind  also  which  are  brought  forward  against  the  authority  of  the  sacred 
books.  Indeed,  no  real  difference  can  arise  between  the  theologian  and 
the  physical  scientist  so  long  as  each  keeps  to  his  own  province,  both  in 
accordance  with  the  warning  of  St.  Augustine,  being  on  their  guard 
against  "  making  any  rash  statement,  or  asserting  as  known  what  is  un- 
known "  (In.  Gen.  Op  Imperfhi.,  30).  But  if  there  should  be  any  disa- 
greement as  to  how  the  theologian  should  act,  St.  Augustine  also  gives 
a  rule  compendiously.  "  Let  us  show,"  says  he,  "  that  whatever  they  can 
demonstrate  by  sure  proofs  respecting  the  nature  of  things  is  not  con- 
trary to  Our  writings,  but  let  Us  likewise  show  that  whatsoever  they 
may  have  brought  forth  from  any  of  their  works  in  opposition  to  our 
writings,  that  is,  to  the  Catholic  faith,  is  .in  some  sense  false,  or  that  we 
consider  it  altogether  unworthy  of  belief."     (Be  Gen.  add  litt.  i.  21,  41.) 


1 8  POPE  LEO  XIII.   ON  THE 

In  considering  the  justice  of  this  rule,  it  must  be  borne  in  mind,  first  of 
all.  that  the  sacred  writers,  or  rather  "  the  Spirit  of  God  which  spoke 
through  them,  deemed  it  inadvisable  to  teach  men  these  things  (that  is, 
the  innermost  constitution  of  visible  objects)  as  they  would  not  be  con- 
ducive to  salvation"  (St.  Aug.  id,  n.  3,  20);  and  accordingly  that  these 
writers,  instead  of  duly  entering  into  an  investigation  of  nature  some- 
times described  and  treated  of  affairs  either  in  a  certain  figurative  style, 
or  in  the  ordinary  language,  as  is  frequently  done  in  daily  life  at  the 
present  day,  even  amongst  men  of  the  greatest  learning.  As  in  common 
language  suitable  expressions  are  first  found  for  what  falls  under  the 
senses,  in  like  manner  (as  the  Angelic  Doctor  reminds  us),  the  sacred 
writer  followed  sensible  impressions  or  the  language  which  God  Himself 
used  in  addressing  men,  adopting  the#  human  mode  of  speech  to  be  within 
the  reach  of  their  understanding. 

It  must  not  be  concluded  that  because  Holy  Scripture  is  to  be  strenu- 
ously defended  the  opinions  expressed  by  individuals,  or  afterwards  by 
interpreters  in  making  it  known,  are  to  be  equally  upheld  ;  their  opinions 
being  those  of  the  age  in  which  they  lived,  in  explaining  passages  where 
questions  of  physical  science  arose  they  may  sometimes  have  erred  in 
judgment,  so  as  to  make  statements  which  by  no  means  meet  with  ap- 
proval now.  In  their  interpretations,  therefore,  we  must  carefully  note 
what  they  really  hand  down  respecting  the  faith  or  what  is  closely  con- 
nected with  it,  and  what  they  set  forth  with  unanimous  accord ;  for,  as 
St.  Thomas  holds,  "  in  matters  which  are  not  of  faith  the  saints  could, 
like  ourselves,  have  different  opinions."  In  another  passage  St.  Thomas 
also  most  wisely  observes :  "  To  me  it  appears  safer  that  views  respecting 
which  philosophers  have  held  a  common  opinion,  and  which  are  not  op- 
posed to  our  faith,  should  neither  be  affirmed  as  dogmas  of  faith,  although 
they  are  sometimes  put  forward  in  the  name  of  philosophers,  nor  be  de- 
nied as  contrary  to  faith,  lest  the  wise  men  of  this  world  should  be  afforded 
an  occasion  of  contemning  the  teaching  of  faith  "  (Opus,  x). 

Although  the  interpreter  ought  to  show  that  the  points  which  natural 
scientists  have  by  certain  arguments  maintained  as  beyond  doubt  are  no- 
wise at  variance  with  the  Scriptures  properly  expounded,  at  the  same 
time  the  fact  should  not  be  lost  sight  of  that  these  men  have  sometimes 
claimed  certitude  for  statements  which  have  afterward  been  called  in 
question  and  repudiated.  If  writers  on  physics,  going  beyond  the  con- 
fines of  their  own  province,  invade  the  domain  of  philosophy  with  pre- 
verse  opinions,  let  the  theological  interpreter  send  them  to  the  philoso- 
phers for  refutation.  It  will  be  well  to  adopt  the  same  course  in  reference 
to  cognate  studies,  especially,  history.  For  it  is  to  be  regretted  that 
many  laboriously  investigate  and  bring  to  light   the  monuments  of  an- 


STUDY  OF  THE  HOLY  SCRIPTURES.  19 

tiquity,  the  manners  and  institutions  of  nations,  and  other  similar  testi- 
monies of  the  past,  too  often  with  the  design  of  discovering  mistakes  in 
the  sacred  books,  and  thus  weakening  and  damaging  their  authority 
everywhere.  This  is  done  by  some  with  a  palpably  hostile  disposition, 
and  without  impartiality  of  judgment ;  and  they  rely  on  ancient  secular 
books  and  documents  as  securely  as  if  the  suspicion  of  error  could  not  be 
met  with  in  them,  whilst  if  they  come  across  a  supposed  error  in  the 
books  of  the  sacred  Scripture,  without  duly  discussing  it,  they  refuse  to 
accord  even  a  like  measure  of  credibility  to  them.  It  may  happen  that 
copyists  may  make  certain  mistakes  in  writing  out  from  manuscripts, 
though  this  must  not  be  admitted  unless  where  it  has  been  considered 
and  proved  ;  and  it  may  also  happen  that  the  genuine  meaning  of  some 
passage  may  remain  in  doubt.  In  determining  it  the  most  approved 
rules  of  interpretation  will  be  serviceable.  But  it  would  be  utterly  mis- 
chievous either  to  restrict  inspiration  to  some  portions  of  sacred  Scripture 
or  to  admit  that  the  sacred  author  himself  had  erred.  Nor  can  we  toler- 
ate the  method  of  those  who  free  themselves  from  difficulties  of  this 
kind  by  not  hesitating  to  grant  that  inspiration  attaches  to  matters  of 
faith  and  morals  and  nothing  besides,  for  they  falsely  imagine  that  when 
there  is  question  of  the  truth  of  certain  views  we  are  not  so  much  to 
search  for  what  God  has  said  as  to  consider  the  cause  for  which  He  has 
said  it.  For  all  the  books  which  the  Church  has  received  as  sacred  and 
canonical,  have  been  written 

IN   THEIR    ENTIRETY    AND    IN    ALL    THEIR    PARTS    AT    THE    DICTATION 

OF   THE    HOLY    SPIRIT, 

and  so  far  is  it  from  being  possible  for  an  error  to  occur  in  what  has 
been  divinely  inspired  that  of  itself  inspiration  not  only  excludes  all  error 
but  excludes  and  rejects  it  with  the  same  necessity  that  renders  it  im- 
possible for  God,  the  Supreme  Truth,  to  be  the  author  of  any  error  what- 
soever. 

THIS    IS    THE    ANCIENT   AND    CONSTANT    BELIEF    OF    THE    CHURCH, 

defined  by  a  solemn  decision  of  the  Councils  of  Florence  and  Trent  and 
subsequently  confirmed  and  more  expressly  proclaimed  at  the  Vatican 
Council,  by  which  it  was  absolutely  decreed  that  "The  books  of  the  Old 
and  New  Testaments  in  their  entirety  and  in  all  their  parts  as  enumerated 
in  a  decree  of  the  same  Council  (of  Trent)  and  as  contained  in  Latin  and 
the  old  Vulgate  edition,  are  to  be  received  as  sacred  and  canonical.  The 
Church  regards  them  as  sacred  and  canonical,  not  because  being  arranged 
by  human  diligence  alone  they  were  then  approved  by  her  authority, 
nor  merely  because  they  contain  revelations  without  error,  but  because 
being  written  by  the  inspiration  of  the  Holy   Spirit  they  have  God  for 


20  POPE  LEO  XIII.   ON  THE 

their  author"  (Sess.  iii.,  o.  ii.,  de  revel).  Accordingly,  to  assert  that  the 
Holy  Ghost  took  men  as  instruments  to  write  as  if  any  thing  false  could 
have  come  not  indeed  from  the  first  author  but  from  the  inspired  writers 
is  of  no  consequence  whatsoever.  For  He,  by  His  supernatural  power, 
so  stimulated  and  moved  them  to  write,  and  so  assisted  them  when  writ- 
ing, that  they  properly  conceived,  desired  to  write  with  fidelity,  and  suit- 
ably expressed  with  infallible  truth  all  those  things — and  only  those — 
which  He  commanded  ;  otherwise  He  would  not  be  the  author  of  the 
whole  of  the  sacred  Scripture.  This  was  always  the  opinion  of  the 
Fathers :  "  When,  then,"  says  St.  Augustine,  "  they  wrote  what  He 
pointed  out  and  said  it  should  by  no  means  be  asserted  that  He  did  not 
write,  seeing  that  His  members  did  what  they  understood  from  the  dic- 
tation of  the  Head  "  (De  Consensu  Evangel,  1.  i,  c.  35).  And  St. 
Gregory  the  Great  declares :  "  It  is  entirely  superfluous  to  inquire  who 
wrote  these  books,  as  the  Holy  Spirit  is  firmly  believed  to  be  their  author. 
He  wrote  them  who  dictated  when  they  were  being  written  ;  he  was  the 
writer  who  was  the  inspirer  of  the  work  "  (Praef.  in  Job  n.  2.)  It  follows 
that  they  who  think  anything  false  can  be  found  in  authentic  parts  of 
the  sacred  books  assuredly  either  pervert  the  Catholic  idea  of  divine  in- 
spiration or  make  God  Himself  the  author  of  error.  So  thoroughly  con- 
vinced were  all  the  Fathers  and  Doctors  that  Holy  Writ,  as  set  forth  by 
the  sacred  writers,  is  entirely  free  from  error,  that  they  endeavored  not 
less  skilfully  than  religiously  to  reconcile  and  harmonize  the  many  pas- 
sages which  appeared  to  present  any  divergencies  or  contradictions  (it  is 
for  the  most  part  these  passages  that  now  form  the  groundwork  of  the 
objections  raised  in  the  name  of  the  "  new  science  ")  and  they  unani- 
mously declared  that  these  books,  both  in  their  entirety  and  in  their 
parts,  are  equally  of  divine  inspiration,  and  that  God  Himself  having 
spoken  through  the  sacred  authors  could  set  down  nothing  whatever 
foreign  to  truth. 

Let  what  Augustine  wrote  to  Jerome  be  of  force  everywhere :  "  I 
acknowledge  to  you,  my  friend,  that  I  have  learned  to  pay  to  those  books 
alone  of  the  sacred  Scriptures  which  are  now  called  canonical  such  rever- 
ence and  honor  as  to  believe  firmly  that  no  error  whatever  was  commit- 
ted by  their  authors  in  writing  them.  And  if  I  should  meet  in  these 
writings  with  anything  that  appears  contrary  to  truth,  I  will  come  to  no 
other  conclusion  than  that  the  manuscript  was  wrong,  or  that  the  inter- 
preter did  not  follow  what  was  stated,  or  that  I  myself  failed  to  under- 
stand perfectly  "  (Ep  lxxxiii.  1.  et  crebrius  alibi).  Now,  to  strive  fully 
to  establish  the  sanctity  of  the  Bible  with  every  aid  from  the  deeper  sci- 
ences is  far  more  than  can  be  justly  expected  from  the  skill  of  interpreters 
and  theologians  alone.     It  is  to  be  desired  also  that  those  amongst  Cath- 


STUDY  OF  THE  HOLY  SCRIPTURES.  21 

olics  who  have  attained  any  reputation  in  external  sciences  should  join 
and  assist  in  this  work.  As  in  the  past  ability  of  this  kind  has  never  been 
so,  it  is  not  now,  thank  God,  wanting  to  the  Church  ;  and  it  is  to  be 
hoped  that  it  will  increase  for  the  benefit  of  faith. 

FOR  WE  OUGHT  TO  CONSIDER  NOTHING  OF  GREATER  IMPORTANCE  THAN 

THAT  THE  FAITH 

should  have  more  numerous  and  more  powerful  defenders,  and  that  they 
should  understand  the  tactics  of  her  adversaries ;  and  nothing  could  be 
more  effective  in  impressing  upon  the  masses  the  duty  of  accepting  the 
truth  than  to  see  it  publicly  professed  by  those  who  have  gained  distinc- 
tion in  any  particular  walk  of  life.  Nay,  the  ill  will  of  disparagers  would 
quickly  cease,  or  at  least  they  would  not  dare  so  boldly  to  accuse  faith 
of  being  the  enemy  of  science  if  they  saw  the  highest  honor  and  rever- 
ence paid  to  it  by  distinguished  scientific  men. 

Since  then,  they  who  with  their  Catholicity  have  received  from  a 
kindly  Providence  this  happy  talent  can  do  so  much  for  the  advantage 
of  religion,  let  each,  in  the  fierce  controversy  respecting  those  subjects 
which  touch  the  Scriptures  in  any  way,  choose  for  himself  a  suitable 
sphere  of  study,  and  excelling  in  it,  repel  with  distinction  the  attacks 
made  on  the  sacred  writings  by  a  dishonest  science.  And  here  it  is 
pleasant  to  command  it  deserves  the  action  of  some  Catholics,  who  have 
formed  societies  and  provided  them  with  abundant  funds,  that  learned 
men  may  be  enabled  with  every  possible  facility  to  engage  in  and  pro- 
mote these  studies.  This  method  of  employing  money  is  most  excellent 
and  suitable  to  the  times:  The  less  the  hope  of  receiving  aid  from  the 
State  in  such  studies,  the  more  ready  and  liberal  should  be  the  generos- 
ity of  individual  Catholics,  so  that  those  who  have  been  favored  by  God 
with  riches  may  use  it  for  the  protection  of  revealed  truth. 

That  efforts  of  this  character  may  be  conducive  to  the  advancement 
of  true  Biblical  science,  let  the  learned  rely  upon  the  principles  We  have 
above  pointed  out,  and  let  them  firmly  hold  that  God,  the  maker  and 
ruler  of  all  things,  is  the  author  of  the  Scriptures,  and,  therefore,  that 
neither  from  nature  nor  from  the  monuments  of  history  can  anything  be 
gathered  that  is  opposed  to  them.  If  such  difficulty  there  should  seem 
to  be,  it  should  be  carefully  disposed  of  by  bringing  to  bear  upon  it  the 
prudent  judgment  of  the  theologians  and  interpreters  as  to  the  more 
probable  and  correct  meaning  of  the  passage,  and  by  earnestly  examin- 
ing the  force  of  the  arguments  brought  against  it.  Nor  should  we  leave  , 
off  if  even  then  something  tells  against  it,  for,  as  truth  cannot  be  opposed 
to  truth,  it  is  certain  that  a  mistake  must  have  occurred  either  in  the  in- 
terpretation of  the  sacred  words  or  in  some  part  of  the  discussion  ;  if  it 


22  POPE  LEO  XIII.   ON  THE 

cannot  be  discovered  in  either  of  these,  further  patience  must  be  exer- 
cised in  the  investigation  of  the  meaning.  For  many  objections,  drawn 
from  all  kinds  of  sciences,  have  for  a  long  time  past  been  raised  against 
the  Scripture,  and,  being  empty,  have  turned  out  worthless.  In  like  man- 
ner, there  are  certain  passages  in  Scripture  (not  properly  belonging  to 
the  domain  of  faith  or  morals)  which  have  at  one  time  received  various 
interpretations,  and  which  later  investigation  has  placed  in  a  clearer  and 
truer  light.  Time  obliterates  unsound  views,  but  "truth  remains  and 
prevails  forever  "  (III.  Esdr.  4,  38).  Wherefore,  as  nobody  should  assume 
that  he  rightly  understands  the  whole  of  the  Scripture  in  which  August- 
ine acknowledged  that  there  were  many  things  he  did  not  understand 
(ad.  Januar.  Ep.  lv.  21),  if  any  point  should  be  met  with  too  difficult  to 
be  explained,  let  each  one  adopt  the  prudence  and  moderation  of  the 
same  doctor :  "  It  is  better  even  to  be  oppressed  under  unknown  but 
serviceable  standards  than  to  place  one's  neck  uselessly  in  the  snares  of 
error  after  it  has  been  freed  from  the  yoke  of  slavery  in  the  work  of  in- 
terpretation "  (De  Doctr.,  Chr,  m.  9,  18). 

If  those  who  are  engaged  in  these  auxiliary  labors  properly  and 
modestly 

FOLLOW    OUR    ADVICE    AND    INSTRUCTIONS, 

if  in  writing  and  teaching  they  direct  their  efforts  to  refuting  the  ene- 
mies of  truth,  and  preventing  the  loss  of  faith  amongst  the  young,  then 
they  can  rejoice  that  they  are  performing  a  duty  worthy  of  the  sacred 
writings,  and  rendering  such  assistance  to  Catholicity  as  the  Church 
rightly  expects  from  the  piety  and  learning  of  her  children. 

Such,  venerable  brethren,  are  the  instructions  and  cautions  we  deem  it 
opportune  by  God's  grace  to  impart  concerning  the  study  of  the  sacred 
Scripture.  Let  it  be  your  care  now  to  see  that  they  are,  as  they  should 
be,  religiously  obeyed  and  observed,  so  that  the  thanks  due  to  God  for 
having  communicated  the  words  of  His  wisdom  to  the  human  race  may  be 
more  signally  rendered,  and  that  the  results  we  desire  may  be  most  suc- 
cessfully attained,  to  the  advantage  especially  of  youths  who  are  undergo- 
ing ecclesiastical  training,  and  who  are  our  most  earnest  care  and  the  hope 
of  the  Church.  Be  instant  by  authority  and  exhortation  in  providing  that 
these  studies  are  held  in  due  honor  and  prosper  in  the  seminaries  and 
academies  subject  to  your  jurisdiction.  May  they  flourish  happily  and 
in  the  fullest  measure  under  the  direction  of  the  Church  in  accordance 
with  the  wholesome  teachings  and  examples  of  the  Fathers  and  the  laud- 
able custom  of  our  ancestors  ;  and,  in  the  course  of  time,  may  they  make 
such  progress  as  to  be  truly  a  support  and  glory  for  Catholic  truth,  which 
has  been  divinely  given  for  the  eternal  salvation  of  the  people. 

Finally,  with  a  paternal  love,  We  urge  all  students  and  ministers  of 


STUDY  OF   THE  HOLY  SCRIPTURES.  2$ 

the  Church  to  approach  the  sacred  writings  always  in  a  most  pious  and 
reverent  disposition  ;  for  they  cannot  be  understood  with  the  requisite 
profit  unless  the  pride  of  worldly  science  is  put  aside,  and  zeal  be  culti- 
vated for  the  wisdom  which  is  from  on  High.  When  the  mind  has  once 
been  applied  to  this  study,  and  enlightened  and  strengthened  by  it,  it  will 
be  capable,  in  an  extraordinary  degree,  of  detecting  and  avoiding  the  de- 
ceptions of  human  science,  of  recognizing  genuine  fruit,  and  of  reckoning 
it  amongst  eternal  possessions.  Thus  the  soul  will  be  greatly  inflamed, 
and  will  struggle  in  a  more  eager  spirit  for  the  promotion  of  virtue  and 
divine  love  :  "  Blessed  are  they  that  search  His  testimonies,  that  seek  Him 
with  their  whole  heart"  (Ps.  cxviii,  2). 

Now,  relying  on  the  hope  of  divine  aid,  and  trusting  to  your  pastoral 
zeal,  We  most  lovingly  in  the  Lord  and  as  a  pledge  of  Heavenly  favors 
and  a  mark  of  Our  special  good  will,  impart  the  Apostolic  Benediction  to 
you  all  and  to  all  the  clergy,  and  people  entrusted  to  your  care. 

Given  at  St.  Peter's,  Rome,  on  the  18th  day  of  November,  1893,  in  the 
sixteenth  year  of  Our  Pontificate. 

LEO  XIIL,  POPE. 


THE 

CATHOLIC  CHRISTIAN   INSTRUCTED 
IN  DEFENCE  OF  THE  FAITH. 

THE  SACRAMENTS,  SACRIFICES,  CEREMONIES  AND  OBSERVANCES 

OF  THE  CHURCH, 

BY  WAY  OF  QUESTION  AND  ANSWER. 

BY   THE 

MOST  REV.  DR.  CHALLONER. 


PREFACE. 

THE  design  of  the  following  sheets  being  to  explain  the  doctrine  and 
ceremonies  of  the  Catholic  Church,  and  to  vindicate  the  same 
from  the  misrepresentations  of  our  adversaries,  the  reader,  whether 
Catholic  or  Protestant,  may  reasonably  expect  that  I  should  not  send 
him  abroad  into  the  world  without  taking  some-notice  of  a  late  perform- 
ance of  Dr.  Conyers  Middleton,  entitled,  A  Letter  from  Rome  Showing 
an  Exact  Conformity  between  Popery  and  Paganism;  or,  The  Religion  of  the 
Present  Romans  Derived  from  that  of  their  Heathen  Ancestors.  This 
being  a  work  directly  leveled  against  some  part  of  the  ceremonies  of  the 
Church,  and  having  been  received  with  great  applause  by  many  in  Eng- 
land, so  as  to  have  passed  through  three  editions  in  the  space  of  a  few 
years,  it  is  to  comply  with  so  reasonable  an  expectation  that  I  have  de- 
termined to  employ  my  preface  in  making  some  animadversions  upon 
this  letter  of  the  doctor ;  to  which,  though  consisting  of  seventy  pages 
in  quarto,  I  hope,  with  the  help  of  God,  in  one  short  sheet  to  give  a  full 
and  satisfactory  answer. 

The  chief  objections  which  the  doctor  advances  against  the  religion 
of  modern  Rome,  and  upon  which  he  grounds  the  parallel  which  he  pre- 
tends to  make  between  popery  and  paganism,  are  these  :  ist,  The  use  of 
incense  and  perfume  in  churches ;  2d,  The  use  of  holy  water  ;  3d,  The 
burning  of  lamps  and  candles  ;  4th,  Offerings,  or  votive  gifts ;  5th, 
Images,  which  he  jumbles  together  with  the  veneration  of  the  saints  ; 
6th,  Chapels  on  the  wayside  for  the  devotion  of  travelers,  crosses,  and 
sometimes  chapels  upon  hills  ;  7th,  Processions ;  8th,  Miracles,  with 
which  it  seems  he  is  very  much  offended  wherever  he  meets  them ;  and 
therefore  he  dwells  longer  upon  that  subject  than  any  other.  All  these 
things  he  pretends  to  discover  in  the  religion  of  the  old  pagans,  and, 
therefore,  imagines  he  has  a  right  to  conclude  that  the  modern  Romans 
have  derived  their  whole  religion  from  them. 

Before  I  proceed  to  examine  these  particulars,  and  to  answer  the  doc- 
tor's objections  against  them,  I  cannot  but  take  notice  of  a  piece  of  foul 
play  in  him,  unworthy  of  that  candor  of  which  he  makes  profession,  and 
which  he  acknowledges  he  met  with  in  all  those  whom  he  had  the  honor 
to  converse  with  at  Rome  ;  which  is,  that  having  undertaken  in  his  title 
page  to  show  an  exact  conformity  between  the  religion  of  the  present 
Romans  and  that  of  their  pagan  ancestors,  and  in  the  body  of  his  book 


28  PREFACE. 

having  more  than  once  given  the  preference  to  the  latter,  yet,  in  draw- 
ing his  parallel,  he  has  been  so  disingenuous  as  to  dissemble,  on  the  one 
side,  all  the  grosser  superstitions  of  the  pagans,  and  for  the  most  part 
only  to  take  notice  of  certain  observances,  which  were  no  otherwise 
criminal  than  in  being  applied  to  the  worship  of  false  gods  ;  and,  on  the 
other  side,  he  has  quite  passed  over  in  silence  the  most  substantial  parts 
of  the  religion  of  the  present  Romans,  and  only  caviled  at  some  cere- 
monies, or  matters  of  less  importance.  For,  can  the  doctor  really  think 
that  the  belief  of  the  Scripture,  and  of  the  creeds,  is  no  part  of  the  relig- 
ion of  Rome  ?  Is  not  the  one,  true,  and  living  God  worshiped  there  in 
three  persons,  the  Father,  and  the  Son,  and  the  Holy  Ghost  ?  Do  not 
the  people  universally  believe  in  Jesus  Christ  ?  Is  not  the  eucharistic 
sacrifice  offered  in  all  their  churches,  in  memory  of  His  death  and  pas- 
sion ?  Is  not  the  Word  of  God  preached  amongst  them ;  the  divine  office, 
consisting  of  psalms,  Scripture  lessons,  etc.,  daily  sung  ;  the  sacraments 
frequented,  etc.  ?  And  which  of  these  things  has  been  derived  by  the 
modern  Romans  from  their  heathen  ancestors  ?  But  it  was  not  the  doc- 
tor's purpose  to  take  notice  of  any  of  these  things  ;  no,  not  so  much  as 
even  of  the  articles  of  the  profession  of  faith,  published  by  Pope  Pius 
IV.,  which  he  very  well  knows  to  be  the  standard  of  what  he  calls 
popery  ;  and  yet  he  has  not  so  much  as  offered  to  show  any  conformity 
in  any  one  of  them  (excepting  the  article  of  saints  and  their  images, 
which  he  grossly  misrepresents)  with  the  doctrine  or  practice  of  the 
pagans.  To  such  shifts  as  these  are  persons  unhappily  driven  who  are 
resolved  to  maintain  a  bad  cause. 

But  let  us  see  what  these  gross  superstitions  are,  upon  which  the  doc- 
tor grounds  his  charge  against  the  modern  Romans,  and  would  have  his 
readers  believe  they  are  no  better  than  pagans.  In  the  first  place,  he  in- 
stances the  use  of  incense  in  churches  ;  and  we  may  presume  he  is  too 
well  acquainted  with  the  rules  of  rhetoric  not  to  rank  in  the  front  some 
of  those  which  he  esteems  his  strongest  arguments :  so  that  he  looks 
upon  this-  as  one  of  the  most  notorious  instances  of  heathenish  supersti- 
tion. But  has  he  anything  to  urge  against  it  from  Scripture,  the  only  rule 
of  a  Protestant's  faith  ?  Not  a  single  word.  On  the  contrary,  if  he  had 
been  as  well  read  in  the  Scriptures  as  he  would  seem  to  be  in  the  heathen 
poets,  he  would  have  found  the  use  of  incense  in  the  temple  of  God,  and 
that  by  God's  own  ordinance  (see  Exod.  xxx.  7,  8  ;  xl.  27  ;  Levit.  xvi.  12, 
etc.),  in  records  of  a  far  more  ancient  date  than  any  he  can  produce  for 
the  use  of  it  amongst  the  heathens,  who  in  this,  as  in  many  other  things, 
did  but  mimic  the  sacred  ceremonies  prescribed  in  the  law  of  God.  And 
certainly  a  person  that  has  been  but  moderately  versed  in  the  sacred 
writings,  will  be  surprised  to  find  the  use  of  incense  ranked  by  the  doc- 


PREFACE.  29 

tor  among  the  heathen  rites,  since  it  is  so  frequently  mentioned  with 
honor  in  God's  holy  Word  ;  as  when  the  psalmist  desires  that  his  prayer 
may  ascend  as  incense  in  the  sight  of  God  (Ps.  cxli.  2)  ;  as  when  the 
prophet  Malachi,  as  his  words  are  rendered  in  the  Protestant  Bible,  fore- 
tells, chap.  i.  11,  that  in  the  church  of  Christ  incense  shall  be  offered  in 
every  place  to  God's  holy  name  ;  as  when  St.  John,  in  the  Revelation, 
chap.  v.  8,  and  viii.  4,  etc.,  represents  to  us  odors  and  incense  burning 
before  God  in  the  heavenly  Jerusalem.  For,  allowing  these  texts  to  be 
figurative,  yet  we  are  not  to  suppose  that  the  sacred  penman  would  de- 
scribe to  us  the  service,  either  of  the  militant  or  triumphant  Church,  by 
figures  borrowed  from  heathenish  superstition.  As  for  what  the  doctor 
has  alleged  against  the  use  of  incense  out  of  the  acts  of  the  martyrs,  who 
chose  rather  to  die  than  offer  incense  to  false  gods,  and  out  of  the  law  of 
Theodosius,  which  confiscates  the  places  in  which  the  pagans  had  offered 
incense  to  their  deities,  he  could  not  but  know  that  all  this  was  utterly 
foreign  to  his  purpose  ;  but  if  he  had  a  mind  to  be  informed  of  the  anti- 
quity of  the  ceremonial  use  of  incense  amongst  the  Christians,  he  might 
have  found  it  in  the  most  ancient  liturgies,  and  even  in  the  very  canons 
attributed  to  the  Apostles,  Can.  3. 

The  next  thing  the  doctor  objects  to  as  heathenish,  is  the  use  of  holy 
water,  which  he  pretends  to  derive  from  the  heathens,  because  he  finds 
in  his  poets  that  the  pagans  of  old,  on  entering  their  temples,  used  to  be 
sprinkled  with  water  ;  and  he  thinks  he  has  discovered,  in  some  scraps  of 
old  Greek  verses,  that  there  was  salt  mingled  with  this  water,  and,  which 
is  still  a  more  wonderful  discovery,  on  poring  over  old  medals,  he  im- 
agines he  has  found  out  something  not  unlike  a  sprinkling-brush  amongst 
the  things  used  by  the  pagan  priests.  But  what  a  pity  it  is  that,  amongst 
all  these  great  discoveries,  he  has  not  met  with  any  account  of  the 
heathen  ever  making  use  of  "  water  sanctified  by  the  word  of  God  and 
prayer,  in  the  name  and  by  the  virtue  of  Jesus  Christ."  For  this  is  what 
we  call  holy  water,  and  this  the  pagans  never  used.  As  for  the  rest,  we 
find  mention  of  holy  water,  that  is,  water  sanctified  for  religious  uses,  in 
the  most  sacred  records  of  the  divine  law,  long  before  the  heathens 
abused  it  to  their  superstition.  (See  Numbers  xix.)  And  the  doctor 
might,  with  full  as  good  a  grace,  have  proved  the  sacrament  of  baptism 
to  be  a  heathenish  practice,  from  the  pagans'  use  of  water  in  their  tem- 
ples, as  have  alleged  it  against  holy  water,  which  is  with  us  a  memorial 
of  our  baptism,  as  that  in  the  old  law  was  a  figure  of  it.  As  for  the 
yearly  festival,  which  the  doctor  says  is  celebrated  with  great  solemnity 
in  the  month  of  January,  and  is  called  the  Benediction  of  Horses,  I  never 
yet  met  with  it  in  the  Roman  Calendar ;  and  though  I  have  spent  the 
greater  part  of  my  life  abroad,  I  never  saw  nor  heard  of  any  such  cere- 


30  PREFACE. 

mony  as  that  which  he  pretends  is  practised  upon  that  day  by  the  monks 
of  St.  Anthony,  near  St.  Mary  Major,  in  Rome.  But  however  this  be,  we 
m.i\  hope  there  is  nothing  heathenish  in  this  ceremony,  since  the  doctor, 
who  is  so  good  a  Christian,  procured,  though  it  was,  as  he  says,  at  the  ex- 
pense of  eighteen  pence,  his  own  horses  to  be  blessed  by  these  good 
monks  (p.  20). 

The  third  thing  with  which  the  doctor  quarrels,  as  derived  from  the 
heathens,  is  the  burning  of  lamps  before  the  altars,  and  setting  up  wax 
candles  to  burn  in  the  time  of  divine  service.  This,  he  says,  was  first  in- 
troduced by  the  Egyptians,  for  which  he  quotes,  in  the  margin,  Clement 
of  Alexandria,  Stromat,  L.  I.  C.  16.  But  this  author  says  no  such  thing ; 
and  the  true  original  of  setting  up  lights,  or  burning  lamps  in  temples,  is 
to  be  found  in  the  law  of  God.  (Exod.  xxv.,  xxxvii.  and  xl.)  And  as  the 
devil  affected  to  have  his  temples,  altars,  priests,  sacrifices,  and  all  other 
things  which  were  used  in  the  worship  of  the  true  God,  so  no  wonder 
that  he  succeeded  in  having  lamps  set  up  in  his  temples  in  imitation  of 
those  which  by  the  law  of  God  were  appointed  to  burn  before  the  sanc- 
tuary. The  doctor,  therefore,  is  very  much  mistaken  when  he  too  hastily 
concludes  that  every  ceremony  used  by  the  heathens  in  the  worship  of 
their  false  gods  is  consequently  heathenish,  and  as  such  ought  to  be  ban- 
ished from  the  worship  of  the  true  God,  since  the  greater  part  of  these 
ceremonies  were  indeed  borrowed  by  the  heathens  from  the  worship  of 
the  true  God. 

Next  to  the  lamps  or  wax  lights  burning  before  the  altars,  he  falls 
upon  the  number  of  offerings  or  votive  gifts  hung  up,  in  testimony  of 
cures  or  deliverances,  around  the  altars  or  shrines  of  the  saints ;  all  which 
he  takes  for  downright  heathenism,  because  he  finds  the  footsteps  of  the 
like  offerings  hung  up  in  the  temples  of  the  heathens.  But  here  let  him 
take  notice,  once  for  all,  that  practices,  in  themselves  innocent,  are  not 
rendered  unlawful  by  having  been  abused  by  the  heathens  to  their  super- 
stition— and  all  that  was  heathenish  in  this  case  was  the  referring  and 
dedicating  these  things  to  the  honor  of  their  false  deities — and  that  it  can- 
not be  disagreeable  to  the  true  and  living  God  that  such  as  believe  they 
have  received  favors  from  Him  by  the  prayers  of  His  saints,  should  make 
a  public  acknowledgment  of  it. 

The  doctor  could  not  but  be  sensible  that  the  things  to  which  he  has 
hitherto  objected  had  nothing  heathenish  in  their  nature,  and  that  not  one 
of  them  was  ever  condemned  or  prohibited  by  the  law  of  God ;  and 
therefore,  since  truth  would  furnish  him  with  no  arms  in  order  to  make 
out  his  charge  of  idolatry  and  heathenish  superstition,  in  which  he  pre- 
tends that  modern  Rome  equals  or  exceeds  her  pagan  ancestors,  he  is 
forced  to  call  in  to  his  assistance  misrepresentation   and  slander.     For 


PREFACE.  31 

what  is  it  else  but  the  grossest  misrepresentation  and  downright  slander, 
to  charge  the  Church  of  Rome,  as  he  does  (p.  29),  of  "  the  finishing  and 
last  scene  of  genuine  idolatry,  in  crowds  of  bigoted  votaries  prostrating 
themselves  before  some  image  of  wood  or  stone,  and  paying  divine  hon- 
ors to  an  idol  of  their  own  erecting  "  ?  The  doctor  should  have  remem- 
bered here  what  he  promised  in  his  preface,  viz.,  to  "  produce,"  for  what 
he  should  charge  upon  us,  "  such  vouchers  as  we  ourselves  would  allow 
to  be  authentic."  Instead  of  which  we  are,  it  seems,  upon  his  bare  word, 
without  either  proof  or  witness,  to  believe  a  charge  which  in  itself  is 
highly  improbable,  and  which  every  one  that  is  acquainted  with  the  doc- 
trine and  practice  of  the  Catholic  Church  knows  to  be  absolutely  false. 
The  second  Council  of  Nice,  to  which  the  Council  of  Trent  refers  in  the 
decree  concerning  images,  declares  that  "  divine  honor  {latria)  is  not  to 
be  given  to  them  "  (Acts  vii.)  ;  and  the  Council  of  Trent,  Sess.  xxv.,  de- 
clares that  we  are  not  to  believe  there  is  any  divinity  or  virtue  in  them 
for  which  they  are  to  be  worshiped  ;  that  we  are  not  to  pray  to  them,  nor 
put  our  trust  in  them.  And  every  child  among  us  knows  that  if  we  keep 
with  respect  the  images  or  pictures  of  Christ  and  His  saints,  it  is  not  to 
make  them  our  gods,  as  the  heathens  did  their  idols,  nor  to  give  them  the 
honor  that  belongs  to  God  ;  but,  by  the  honor  we  show  to  the  memorials, 
to  express  our  esteem,  love  and  veneration  for  the  persons  represented  by 
them,  and  to  use  them  as  helps  to  raise  our  thoughts  and  affections  to 
heavenly  things. 

But,  to  make  out  the  easier  this  charge  of  idolatry  against  us,  the  doc- 
tor has  made  an  important  discovery,  which  he  fathers  upon  St.  Jerome — 
though  indeed  it  is  a  brat  of  his  own — which  is,  that  all  images  of  the 
dead  are  idols,  and  consequently  are  liable  to  all  those  censures  which  in 
the  Scripture,  in  the  fathers,  and  in  the  laws  of  Christian  emperors,  are 
pronounced  against  idols.  An  important  discovery,  indeed,  by  which  it 
appears  that,  after  all  the  pretences  of  his  own  Church  to  a  thorough 
reformation,  she  has  not  yet  got  rid  of  idols,  but  has  them  everywhere 
standing,  and  new  ones  daily  erected,  in  spite  of  the  law  of  God  ;  and  that 
not  only  in  every  private  house  inhabited  by  her  children  (scarcely  one  of 
which  is  found  without  some  image  or  picture  of  the  dead),  but  also  in 
her  public  places,  and  in  her  very  churches,  out  of  which,  though  she  has 
generally  removed  the  images  of  Christ  (which  it  is  hoped  the  doctor  will 
not  look  upon  to  be  idols,  if  he  believes  the  resurrection  of  his  Redeemer), 
yet  she  has  brought  in,  in  their  stead,  the  images  of  Moses  and  Aaron, 
who  are  certainly  dead  ;  and,  what  is  worse  still,  has  introduced  dead  lions 
and  unicorns  into  their  sanctuary,  in  place  of  the  cross  of  Christ ;  though 
this  also  of  late  has  been  erected  upon  the  top  of  the  chief  church  of  the 
kingdom,  surrounded  with  many  others  of  the  doctor's  idols,  to  the  great 


32 


PREFACE. 


offence  of  the  Puritans,  who  are  the  only  people  that  will  thank  the  doc- 
tor for  the  pains  he  has  been  at  to  furnish  them  with  arms  against  the 
Established  Church  ;  though  it  is  to  be  feared,  if  they  take  for  good  the 
doctor's  definition  of  an  idol,  their  zeal  against  idolatry  may  raise  some 
scruple  in  them  with  relation  to  the  images  of  kings  deceased,  which  they 
carry  in  their  pockets,  or  hoard  up  in  their  bags,  and  which,  it  is  thought, 
they  worship  more  than  the  living  God,  or  any  deity  whatsoever. 

What,  then,  is  the  real  difference  between  idols  (Lat.  simulacra)  and 
those  images  or  pictures  which  we  have  in  our  churches  ?  It  is  this,  that 
idols,  according  to  the  ecclesiastical  use  of  the  word  adopted  by  the  holy 
fathers  and  all  antiquity,  are  only  such  images  as  are  set  up  for  gods  and 
honored  as  such  ;  or  in  which  some  divinity  or  power  is  believed  to  reside 
by  their  worshipers,  who  accordingly  offer  prayers  and  sacrifice  to  them, 
and  put  their  trust  in  them.  Such  were  the  idols  of  the  Gentiles,  and  such 
were  those  images  of  the  dead  of  which  St.  Jerome  speaks  (in  cap.  37, 
Isaia),  viz.,  the  gods  of  those  nations  which  Sennacherib  and  his  prede- 
cessors, the  Assyrian  kings,  had  destroyed  ;  which,  having  been  no  better 
than  the  images  of  her  doubly  dead,  were  by  Sennacherib  and  his  servants 
foolishly  and  impiously  compared  to  the  true  and  living  God.  So  that  it 
is  true  enough  that  these  idols  were  images  of  the  dead,  which  is  all  that 
St.  Jerome  asserts  ;  *  but  it  is  not  true  that  all  images  of  the  dead  are  idols, 
which  is  what  Dr.  Middleton  would  infer.  I  shall  only  add,  with  relation 
to  St.  Jerome,  that  he  expressly  affirms  that  the  saints  are  not  to  be  called 
dead,  but  living  ;  and  therefore  their  images  are  out  of  the  question.  (E. 
contra  Vigilant.     "  Sancti  non  appellantur  mortui  sed  viventes."  ) 

"  But  our  notion  of  the  idolatry  of  modern  Rome,"  says  the  doctor, 
p.  31,  "  will  be  much  heightened  still  and  confirmed,  as  oft  as  we  follow 
them  into  those  temples  and  to  those  very  altars  which  were  built  origi- 
nally and  dedicated  by  their  heathen  ancestors,  the  old  Romans,  to  the 
honor  of  their  pagan  deities,  where  we  shall  hardly  see  any  other  altera- 
tion than  the  shrine  of  some  old  hero  filled  now  by  the  meaner  statue  of 
some  modern  saint."  There  is  another  trifling  difference,  which  he  does 
not  think  worth  while  to  take  notice  of  ;  which  is,  that  all  these  temples 
are  now  dedicated  to  the  service  of  the  true  and  living  God ;  that  the 
Word  of  God  is  there  preached,  the  divine  praises  sung,  and  the  great  eu- 
charistic  sacrifice,  the  memorial  of  the  passion  of  Jesus  Christ,  daily  cele- 
brated ;  whereas,  before,  they  were  dedicated  to  the  worship  of  the  devil. 

But,  besides  this,  the  doctor  cannot  be  ignorant  that  the  modern  Roman 
altars  are  not  the  same  as  those  the  heathens  made  use  of  for  their  sacri- 
fices ;  that  the  image  of  Christ  crucified  is  placed  upon  all  our  altars,  not 
to  be  worshiped  as  a  god,  like  those  idols,  which  he  calls  shrines  of  his  old 

*  Qua  idola  intelligimus  imagines  morluorum  :     in  cap.  37.  Isaia.  " 


PREFACE.  33 

heroes,  but  as  a  memorial  of  Christ's  passion  ;  that  the  churches,  though 
called  by  the  names  of  the  saints  whose  relics  are  there  deposited,  or 
memory  celebrated,  are  not  erected  to  the  saints,  much  less  to  their  images, 
but  to  the  God  of  the  saints ;  that  our  devotion  to  the  saints  goes  no  far- 
ther than  the  desiring  their  prayers  ;  and  that  their  pictures  or  images  are 
no  more  with  us  than  their  memorials,  which  we  respect  for  their  sakes. 

But  the  doctor,  it  seems,  is  offended  that  the  Pantheon  and  other 
temples  of  the  pagans  have  been  changed  into  churches  of  the  blessed 
Virgin  and  the  saints,  and  thinks  that  the  old  possessors  (the  heathen 
deities)  had  a  better  title  to  them  than  the  Mother  of  Christ,  or  His  mar- 
tyrs; and  declares  that  he  should  be  much  more  inclined  to  pay  his  devo- 
tion to  a  Romulus  or  Antonine  than  to  the  illustrious  martyrs,  Lawrence 
or  Damian,  pp.  33,  34.  I  suppose,  by  the  same  rule,  he  must  take  it  very 
ill  to  find  so  many  popish  churches,  nigher  home,  changed  into  Protestant 
temples,  without  so  much  as  taking  the  pains  to  newly  christen  them  ;  so 
that,  without  going  to  Rome,  we  find  a  Lawrence,  an  Alban,  and  a  great 
number  of  other  Romish  saints  in  the  very  heart  of  London.  For  since 
he  openly  declares  that  the  pagan  deities  had  a  juster  title  to  religious 
veneration  than  any  of  these  saints,  consequently  a  church  of  St.  Law- 
rence must  needs  give  him  more  offence  than  a  temple  of  Bacchus. 

But  some  may  possibly  apprehend,  from  the  way  the  doctor  speaks  of 
the  martyrs  of  Christ,  that  he  is  no  greater  friend  to  Christianity  in  gen- 
eral than  he  is  to  popery  ;  for  though  some  ancient  heretics  have  objected 
of  old  to  the  Catholic  Church,  as  he  now  does,  that  we  had  but  changed 
our  idols,  in  worshiping  the  saints  instead  of  the  pagan  deities  (which 
was  the  objection  of  Vigilantius  and  of  Faustus  the  Manichaean,  as  we 
learn  from  the  writings  of  St.  Jerome  against  Vigilantius,  and  of  St.  Au- 
gustine against  Faustus,  L.  20,  C.  21),  yet  no  one  who  pretended  to  the 
name  of  Christian  ever  ventured  to  prefer  the  pagan  deities  to  the  martyrs 
of  Christ.  This  was  an  extravagance  that  none  but  Julian  the  Apostate 
was  capable  of,  from  whom  the  doctor  has  copied  it.  (See  Cyril  of  Alex- 
andria, i.  6,  contra  Julianum.) 

As  to  what  he  tells  us  upon  hearsay,  that  some  of  the  images  of  the 
saints  were  originally  statues  of  the  pagan  deities,  and  others  designed 
by  the  sculptors  or  painters  for  the  representation  of  their  own  mistresses, 
till  he  brings  some  better  authority  for  it  than  a  "  'tis  said,"  we  shall  not 
think  it  worth  our  while  to  take  any  notice  of  it.  For  if,  in  things  that 
he  positively  asserts,  he  makes  no  scruple  of  advancing  notorious  un- 
truths— as  when  he  tells  us,  p.  33,  that  many  of  the  Romish  saints  were 
never  heard  of  but  in  our  legends,  and  that  many  more  have  no  other 
merit  than  that  of  raising  rebellions  in  defence  of  their  idols,  and  throw- 
ing whole  kingdoms  into  convulsions  for  the  sake  of  some  gainful  impos- 


34  PREFACE. 

ture — if,  I  say,  in  such  things  as  these,  which  he  affirms  to  be  certain,  he 
advances  such  falsehoods,  who  will  venture  to  believe  what  he  tells  only 
on  hearsay  ? 

I  lis  pretending  to  derive  the  name  of  St.  Orestes  from  Mount  Soracte 
is  ridiculous  beyond  measure  ;  and  his  suspecting  that  some  who  are  hon- 
ored as  martyrs  were  originally  no  other  than  the  heathen  deities,  by 
reason  of  some  affinity  which  he  discovers  in  their  name,  is  a  groundless 
suspicion,  as  any  one  will  be  convinced  that  is  not  entirely  a  stranger  to 
ancient  Church  history,  in  which  we  find,  by  innumerable  instances,  that 
as  a  great  part  of  the  primitive  saints  and  martyrs  had  been  converts  from 
paganism,  so  a  great  many  of  their  names  had  no  small  affinity  with  those 
of  the  heathen  deities,  and  sometimes  were  the  very  same,  as  in  the  New 
Testament  itself  we  find  a  Dionysius  (Acts  xvii.  34),  which  is  the  Greek 
name  of  Bacchus,  and  a  Hermes  (Rom.  xvi.  14),  which  is  the  name  of 
Mercury. 

As  to  what  he  writes  of  Julia  Evodia,  no  such  saint  was  ever  honored 
in  our  Church,  much  less  any  St.  Viar;  so  that  those  pretty  stones,  like 
the  inscriptions  that  he  alleges,  which  are  the  works  of  private  persons 
without  any  authority,  are  not  worthy  our  notice,  any  more  than  Usher's 
conjecture  concerning  St.  Amphibalus,  or  Mabillon's  concerning  St.  Ver- 
onica ;  for,  allowing  them  both  to  be  as  well  grounded  as  the  doctor  can 
desire,  it  will  only  follow  that  there  has  been  a  mistake  in  the  name  of  the 
ecclesiastic  harbored  by  St.  Alban,  and  that  of  the  pious  woman  on  whose 
handkerchief  our  Saviour  imprinted  the  image  of  His  face.  But,  after  all, 
neither  the  one  nor  the  other  was  ever  canonized  by  the  Church,  nor  are 
their  names  found  in  the  Roman  martyrology. 

I  cannot  comprehend  why  the  doctor,  p.  44,  should  bring  in  the  adora- 
tion of  the  Host,  which  he  calls  the  principal  part  of  worship,  and  the 
distinguishing  article  of  faith  in  the  creed  of  modern  Rome,  of  which  he 
confesses  he  cannot  find  "  the  least  resemblance  or  similitude  in  any  part 
of  the  pagan  worship,"  unless  it  were  to  disprove  that  exact  conformity, 
which  in  his  title  page  he  has  promised  to  prove,  betwixt  popery  and 
paganism  ;  or  rather,  to  make  way  for  alleging  against  us  the  authority 
of  Tully,  which  he  prefers  before  that  of  the  Apostles  and  evangelists,  of 
the  absurdity  of  believing  that  to  be  God  which  we  receive  under  the 
sacramental  veils  :  an  absurdity  which  the  doctor  could  have  no  reason 
for  objecting  to,  had  he  not  forgotten  his  own  catechism,  which  informed 
him  that  "the  body  and  blood  of  Christ  are  verily  and  indeed  taken  and 
received  by  the  faithful  in  the  Lord's  Supper."  For  if  the  faithful,  in  this 
system,  may  not  be  said  to  feed  upon  their  God,  neither  can  they  in  the 
system  of  transubstantiation. 

But  now  the  doctor  is  pleased  to  leave  the  churches,  and  to  make  an 


PREFACE.  35 

excursion  into  the  country,  "  the  whole  face  of  which,"  as  he  is  pleased  to 
tell  us,  p.  44,  "has  the  visible  character  of  paganism  upon  it;"  because 
of  the  little  chapels  which  frequently  occur  upon  the  way,  where  travel- 
ers often  kneel  down  to  say  a  prayer  ;  and  because  of  the  many  crosses 
everywhere  erected.  And  who  will  dare  presume  after  this  to  open  his 
mouth  in  favor  of  popery,  when  he  understands  that  the  doctor  has  dem- 
onstrated, by  what  he  has  discovered  in  his  travels,  that  all  papists  are 
pagans,  because  their  very  travelers  are  so  superstitious  as  sometimes  to 
kneel  down  and  say  a  prayer  before  a  country  chapel,  where  they  find 
some  memorial  of  Christ's  passion ;  and  because  they  have  everywhere 
erected  the  antichristian  standard — the  cross  of  Christ  ?  But  what  is  still 
more  heathenish  in  the  doctor's  eyes,  is,  that  these  little  oratories  or 
crosses  are  sometimes  under  trees,  and  sometimes  upon  the  tops  of  hills, 
which  he  ingeniously  interprets  to  be  the  high  places  condemned  in  the 
Old  Testament.  But  the  truth  is,  and  all  papists  are  convinced  of  it,  that 
a  place  is  neither  better  nor  worse  for  divine  worship  because  it  is  on  a 
high  or  a  low  place,  near  trees  or  at  a  distance  from  them  :  and  what  was 
condemned  of  old  in  the  high  places  mentioned  in  the  Scripture,  was  not 
their  being  upon  hills,  for  God  is  no  less  the  God  of  the  mountains  than 
of  the  valleys,  and  His  temple  in  Jerusalem  was  built  upon  a  hill,  viz., 
Mount  Moriah  (2  Chron.  iii.  1)  ;  but  they  were  condemned  because  the 
worship  there  exhibited  was  either  heathenish  or  schismatical ;  that  is,  it 
was  either  given  to  strange  gods,  or,  if  to  the  God  of  Israel,  was  given 
contrary  to  His  appointment,  who  had  forbidden  sacrifice  to  be  offered  in 
any  other  place  but  in  His  temple  at  Jerusalem.    (See  Deut.  xii.  5,  11,  13, 

From  the  country  the  doctor  returns  again  to  the  towns,  and  there 
quarrels  with  the  images  and  altars  which  he  pretends  to  meet  with  every- 
where, and  which  he  takes  to  be  visible  marks  of  paganism  :  but  were 
the  old  pagans  to  come  to  life  again,  and  to  understand  whose  images 
these  are,  viz.,  of  Jesus  Christ,  of  His  blessed  Mother,  of  His  Apostles 
and  martyrs,  by  whose  preaching,  labors  and  blood,  pagan  superstition 
was  banished  out  of  the  world,  and  who  upon  that  account  are  now  hon- 
ored, they  would  be  far  from  being  of  the  doctor's  mind,  and  would  look 
upon  these  images  as  evident  proofs  of  these  people  being  Christians, 
who  show  so  much  regard  to  Christ  and  His  saints. 

But  in  the  towns  the  doctor  is  also  offended  with  processions,  which, 
as  he  is  pleased  to  say,  are  seen  on  every  festival  of  the  Virgin,  or  other 
Romish  saint  ;  which  he  supposes  to  be  the  Thusiai  kai  pornpai  kai  choreia, 
(sacrifices,  pomps  and  dances),  mentioned  by  Plutarch  in  Numa,  p.  16,  and 
concludes  that  these  processions  must  needs  be  heathenish,  the  more,  be- 
cause he  finds  in  Apuleius  an  account  of  something  like  a  procession  per- 


36  PREFACE. 

formed  by  the  heathens  in  honor  of  their  gods.  But  the  doctor  might 
have  found  an  account  of  a  religious  procession  in  an  author  much  more 
ancient  than  Apuleius,  amongst  the  worshipers  of  the  true  God,  if  he 
would  have  consulted  2  Samuel  vi.  I  fear  the  doctor  has  no  great  opinion 
of  this  kind  of  monuments  of  antiquity  ;  the  less,  because  he  finds  herein 
frequent  mention  of  miracles,  which  are  things  he  can  never  digest, 
wherever  he  meets  them. 

But  the  pagans,  it  seems,  pretended  to  miracles,  and  therefore  the 
Romish  religion,  which  pretends  to  miracles,  must  needs  be  paganish. 
It  is  a  pity  the  doctor  did  not  here  speak  out  in  favor  of  his  friends  the 
free-thinkers,  and  argue  thus :  "  The  pagans  pretended  to  build  their  re- 
ligion upon  miracles  ;  therefore,  the  Jewish  religion  of  old,  and  the  Chris- 
tian now,  both  which  appeal  to  miracles  as  their  first  and  chief  founda- 
tion, are  no  better  grounded  than  paganism."  But  even  in  the  instances 
which  the  doctor  alleges  (and  we  may  be  sure  he  has  picked  out  such  as 
he  thought  most  to  his  purpose),  it  is  easy  to  take  notice  that  the  mira- 
cles pretended  to  by  the  pagans  had  no  probable  grounds  to  support 
them,  no  number  of  witnesses  to  attest  them,  no  contemporary  writers  to 
vouch  for  them,  but,  as  in  the  case  of  the  victory  supposed  to  have  been 
gained  over  the  Latins  by  the  assistance  of  Castor  and  Pollux,  all  was 
built  upon  a  popular  opinion,  or  the  testimony  of  one  or  two  that  pre- 
tended to  have  seen  those  deities ;  which  was  greedily  swallowed  by  the 
general  and  senate  as  a  token  of  the  divine  favor,  who  thereupon  erected 
a  temple  to  them.  Whereas,  in  the  case  which  the  doctor  supposes  to  be 
parallel  to  this,  of  the  victories  gained  against  the  infidels  in  the  holy  wars 
by  the  assistance  of  the  martyrs,  these  saints,  as  it  appears  by  what  he 
has  in  the  margin,  were  seen  by  both  the  Christian  and  the  infidel  army : 
and  the  history  of  it  was  written,  as  we  learn  from  the  doctor  himself,  by 
an  eye-witness. 

But  whether  the  miracles,  which  he  has  pitched  upon  for  the  subject 
of  his  ridicule,  be  true  or  false,  there  is  nothing  at  least  heathenish  in 
them,  and,  consequently,  nothing  that  can  be  of  any  service  to  him  to 
make  out  the  exact  conformity,  which  he  pretends  to  demonstrate,  be- 
tween popery  and  paganism.  In  the  meantime  the  doctor  is  not  ignorant 
that  it  is  not  upon  such  things  that  we  lay  any  stress,  as  is  the  case  with 
most  of  those  to  which  he  objects  ;  neither  have  we  any  need  to  appeal 
to  them  ;  for  God  has  been  pleased  in  every  age  to  work  far  more  evident 
miracles  in  His  Church  by  the  ministry  of  His  saints  :  in  raising  the  dead 
to  life,  in  curing  the  blind  and  the  lame,  in  casting  out  devils,  in  healing 
in  a  moment  inveterate  diseases  and  the  like  stupendous  works  of  His 
power,  attested  by  the  most  authentic  monuments,  and  very  frequently 
(as  may  be  seen  in  the  acts  of  the  canonization  of  the  saints)  by  the  de- 


PREFACE.  2,7 

positions  of  innumerable  eye-witnesses,  examined  upon  oath,  and  by  the 
public  notoriety  of  the  facts  ;  which  kind  of  miracles,  so  authentically 
attested,  will  be  to  all  ages  a  standing  evidence  that  the  Church,  in  whose 
communion  they  have  all  been  wrought,  is  not  that  idolatrous  Church 
which  the  doctor  pretends,  but  the  true  spouse  of  Christ,  which  alone  has 
inherited  in  all  ages  that  promise  which  her  Lord  made  at  His  departure 
(St.  John  xiv.  12,  13)  :  "  Amen,  amen,  I  say  to  you,  he  that  believeth  in 
me,  the  works  that  I  do,  shall  he  do  also,  and  greater  works  than  these 
shall  he  do,  because  I  go  unto  my  Father.  And  whatsoever  you  shall 
ask  in  my  name,  that  will  I  do." 

And  here  I  might  take  my  leave  of  the  doctor,  for  what  he  adds,  p. 
65,  etc.,  of  deriving  the  church  sanctuaries  from  the  asylum  opened  by 
Romulus  to  receive  fugitives,  the  authority  of  the  Pope  from  the  pagan 
pontiff,  and  the  religious  orders  from  the  colleges  of  the  augurs,  Falii, 
etc.,  is  so  very  weak  that  it  would  be  trifling  away  my  time  to  take  any 
notice  of  it.  But  before  we  part  I  must  put  the  doctor  and  his  friends  in 
mind  that  some  people  will  naturally  infer,  from  what  he  imagines  he  has 
so  fully  proved,  viz.,  that  popery  and  paganism  stand  upon  the  same 
bottom,  and  that  one  is  no  better  than  the  other ;  they  will  infer,  I  say, 
that  the  orders  which  his  Church  pretends  to  have  by  succession  from 
the  Church  of  Rome,  are  no  more  valid  than  if  they  proceeded  from  an 
Indian  brahman  or  a  Mohammedan  dervise  (Chandler's  serm.,  p.  36)  ; 
and  by  the  self-same  way  of  arguing,  by  which  he  pretends  to  demon- 
strate an  exact  conformity  between  the  religion  of  the  present  Romans 
and  that  of  their  heathen  ancestors,  these  same  gentlemen  will,  with  a 
much  fairer  show  of  probability,  prove  an  exact  conformity  between  the 
religion  by  law  established  and  popery.  The  consequence  of  which  will 
be,  if  the  doctor  be  not  mistaken  in  his  parallel,  that  English  Protestancy 
is  no  better  than  heathen  idolatry. 

But  that  I  may  not  seem  to  say  this  without  reason,  let  us  suppose 
that  Chandler,  or  some  other  of  the  same  kidney,  should  take  into  his 
head  to  charge  the  Church  by  law  established  with  popery,  and  to  this 
purpose  should  heap  together  all  that  he  could  of  those  ceremonies,  observ- 
ances, etc.,  which  Protestants  have  retained  from  the  old  religion,  and 
in  one  of  his  learned  declamations  deliver  himself  as  follows  to  his  dis- 
senting auditory  : 

"  Beware,  my  dearly  beloved,  of  those  people  that  call  themselves  the 
Church  of  England  ;  for  their  religion  is  wholly  derived  from  that  of  their 
Romish  ancestors,  and  has  an  exact  conformity,  or  uniformity  rather, 
with  popery,  and,  consequently,  with  paganism,  from  which,  as  Dr.  Mid- 
dleton  has  lately  demonstrated,  the  papists  have  borrowed  their  whole 
religion.     Now  mark  ye,  my  beloved,  how  plainly   I  shall   prove  that 


38  PREFACE. 

these  people  who  call  themselves  Protestants  have  taken  their  whole  re- 
ligion from  the  papists : 

44 1 st.  Their  churches  are  the  very  same  which  were  originally  built  by 
their  popish  ancestors,  and  are  still  dedicated  to  the  same  popish  saints  as 
formerly  they  were,  though  one  of  their  own  divines  plainly  tells  them 
they  might  better  have  dedicated  them  to  Bacchus  or  Venus.  Now,  of 
all  the  honors  that  the  papists  have  ever  given  to  their  saints,  this  of  dedi- 
cating temples  to  them  was  certainly  the  greatest — far  greater  than  that 
of  kissing  their  relics  or  desiring  their  prayers ;  and,  consequently,  if  the 
Church  of  Rome  were  ever  guilty  of  idolatry  in  relation  to  the  saints,  her 
daughter,  the  Church  of  England,  stands  guilty  of  the  same,  which  has 
ten  churches  dedicated  to  Mary  for  one  dedicated  to  Christ. 

"2d.  In  their  churches  they  have  altars,  too,  like  the  papists  ;  and 
what  should  altars  do  there,  if  they  did  not  offer  sacrifice  like  the  papists  ? 
To  these  altars  they  cringe  and  bow  ;  which  is  giving  religious  honor, 
which  God  has  appropriated  to  Himself,  to  insensible  creatures,  and 
therefore  is  no  better  than  downright  idolatry.  In  many  places  they 
have  over  these  altars  images  and  pictures,  like  the  papists,  in  spite  of 
the  second  commandment.  And  though  they  are  pleased  to  tell  us  that 
they  worship  them  not,  yet  what  can  we  think  when  we  see  them  perpet- 
ually bowing  down  to  that  which  is  indeed  no  more  than  an  image,  viz., 
the  name  of  Jesus,  which,  of  all  images  of  Christ,  has  the  least  of  solid 
substance  in  it,  as  being  only  formed  in  the  air  by  the  empty  sounds  of 
the  two  syllables  of  His  name  ?  But  what  respect  they  have  for  images 
we  may  judge  by  that  which  they  show  to  the  cross,  which  they  have 
lately  erected  in  the  highest  place  of  the  capital  city  of  the  kingdom ;  and 
so  much  are  they  bewitched  with  the  notion  of  this  standard  of  popery 
that  they  look  upon  none  rightly  baptized  without  being  marked  with  the 
sign  of  the  cross. 

"3d.  Their  liturgy  or  common  prayer  is  wholly  popish,  and  at  the  best 
but  a  bungling  imitation  of  the  Romish  mass :  from  this  they  have  bor- 
rowed their  collects,  lessons,  etc.,  and  a  great  part  of  what  they  call  their 
communion  service.  Their  orders  of  bishops,  priests  and  deacons,  both  as 
to  the  name  and  thing,  were  taken  from  Rome ;  and  from  thence  they  all 
pretend  to  derive  their  succession.  Their  way  of  ordaining  ministers  re- 
sembles that  of  the  papists,  and  is  equally  blasphemous  in  their  bishops 
pretending  to  give  the  Holy  Ghost,  with  the  power  of  forgiving  and  re- 
taining sins.  Their  surplices  are  but  the  rags  of  the  whore  of  Babylon. 
Their  organs  and  music  in  their  churches,  their  singing  boys,  their  an- 
thems and  "  Te  Deums,"  are  all  popish  inventions. 

"4th.  Their  Church  government  by  archbishops  and  bishops,  their 
spiritual  courts,  their  dignities  of  deans,  archdeacons,  prebendaries,  etc., 


PREFACE.  39 

are  all  visibly  derived  from  the  papists ;  and,  like  the  papists,  their  bish- 
ops pretend  to  give  confirmation,  in  which  they  are  the  less  excusable, 
because  in  their  very  articles  of  religion  (Art.  25)  they  declare  that  "con- 
firmation comes  of  a  corrupt  following  of  the  Apostles."  The  same  thing 
they  declare  with  regard  to  the  popish  sacrament  of  penance  or  priestly 
absolution,  and  yet  have  retained  it  in  their  '  Order  for  the  visitation  of 
the  sick  ;'  where  they  prescribe  auricular  confession  and  a  form  of  abso- 
lution the  same  in  substance  as  that  used  in  the  Church  of  Rome. 

'"_  5th.  Like  the  papists  they  pay  an  idolatrous  worship  to  the  ele- 
ments of  bread  and  wine,  to  which  they  kneel  at  the  time  of  communion ; 
and  their  declaring  (contrary  to  the  express  words  of  their  catechism) 
that  they  do  not  believe  the  body  and  blood  of  Christ  to  be  there  does 
but  aggravate  their  guilt  beyond  that  of  the  papists,  because  these  believe 
that  in  the  sacrament  they  worship  Christ,  whereas  our  pretended  Prot- 
estants believe  they  have  nothing  there  but  bread  and  wine. 

"  6th.  They  observe  days  like  the  papists  in  honor  of  the  saints  and 
angels  :  which,  if  it  be  not  religious  worship,  I  know  not  what  is.  They 
pray  to  be  defended  by  the  angels  in  their  collect  for  Michaelmas  day, 
which  is  rank  popery.  Their  calendar  is  full  of  popish  saints.  They  pre- 
scribe fasts  and  abstinence  like  the  papists,  and  from  them  have  taken 
into  their  books  the  fasts  of  Lent,  vigils,  ember-days  and  Fridays : 
though,  to  give  them  their  due,  this  part  of  popery,  for  a  long  time,  has 
been  found  nowhere  but  in  their  books. 

''In  fine,  their  godfathers  and  godmothers  in  baptism,  their  churching 
of  women  after  child-bearing,  their  whole  order  of  matrimony,  their  con- 
secration of  churches,  their  anointing  of  kings,  and  such  like  observances, 
are  no  better  than  popery  ;  and,  in  a  word,  the  whole  face  of  their  religion, 
both  in  town  and  country,  is  an  exact  resemblance  of  that  of  their  popish 
forefathers.  And  consequently,  since  popery  and  paganism  stand  upon 
a  level,  I  cannot  but  conclude  that  English  Protestancy  is  nearly  allied  to 
paganism.  For  whilst  we  see  these  pretended  Protestants  worshiping  at 
this  day  in  the  same  temples,  at  the  same  altars,  sometimes  before  the  same 
images,  and  always  with  the  same  liturgy  and  many  of  the  same  cere- 
monies as  the  papists  did,  they  must  have  more  charity,  as  well  as  skill  in 
distinguishing,  than  I  pretend  to,  who  can  absolve  them  from  the  same 
crime  of  superstition  and  idolatry  with  their  popish  ancestors,"  (Dr. 
Middleton,  pp.  70,  71.) 

So  far  the  Nonconformist,  agreeably  to  the  copy  which  the  doctor  has 
•set  him  in  his  parallel  between  popery  and  paganism.  Now  this  kind  of 
rhetoric,  I  am  persuaded,  whatever  effect  it  might  have  with  regard  to  dis- 
senters, would  excite  no  other  emotions  in  the  minds  of  Church  Protes- 
tants than  those  of  indignation  or  contempt  ;  and  the  same  would  be  their 


40  PREFACE. 

disposition  with  regard  to  Dr.  Middleton's  performance,  if  they  would 
make  use  of  the  same  weights  and  measures  in  our  case  as  in  their  own. 
I  shall  add  no  more  but  that  I  cannot  but  apprehend  that  the  doctor, 
in  pretending  to  impeach  us  of  paganism,  has  impugned  the  known  truth, 
a  truth  so  evident  that,  notwithstanding  the  violent  humor  of  Luther,  and 
all  his  bitter  declamations  against  us,  yet  he  could  not  help  acknowledging, 
in  his  book  against  the  Anabaptists,  "  That  under  the  papacy  are  many 
good  Christian  things ;  yea,  all  that  is  good  in  Christianity  ;  and  that 
Protestants  had  it  from  thence.  I  say,  moreover,"  says  he,  "  that  under 
the  papacy  is  true  Christianity — even  the  very  kernel  of  Christianity." 
So  far  the  father  and  apostle  of  the  Reformation  ;  who,  whilst  he  is  forced 
to  grant  that  we  have  the  very  kernel  of  Christianity,  has,  I  fear,  kept 
nothing  for  himself  but  the  shell.  If  the  doctor,  in  quality  of  one  of  his 
children,  has  inherited  any  part  of  this  treasure,  I  do  not  envy  him  the  in- 
heritance, but  shall  leave  him  in  the  quiet  possession  of  it. 


THE 

CATHOLIC  CHRISTIAN  INSTRUCTED 
IN  DEFENCE  OF  THE  FAITH. 

THE  SACRAMENTS,  SACRIFICES,  CEREMONIES  AND  OBSERVANCES 

OF  THE  CHURCH. 


CHAPTER  I. 

OF    THE    SIGN    OF   THE    CROSS. 

Q.  Why  do  you  treat  of  the  sign  of  the  cross  before  you  begin  to 
speak  of  the  sacraments  ? 

A.  Because  this  holy  sign  is  made  use  of  in  all  the  sacraments,  to  give 
us  to  understand  that  they  all  have  their  whole  force  and  efficacy  from 
the  cross,  that  is,  from  the  death  and  passion  of  Jesus  Christ.  "  What  is 
the  sign  of  Christ,"  says  St.  Augustine,*  "  which  all  know,  but  the  cross 
of  Christ  ?  which  sign,  if  it  be  not  applied  to  the  foreheads  of  the  be- 
lievers, to  the  water  with  which  they  are  baptized,  to  the  chrism  where- 
with they  are  anointed,  to  the  sacrifice  with  which  they  are  fed,  none  of 
these  things  are  duly  performed." 

Q.  But  did  the  primitive  Christians  only  make  use  of  the  sign  of  the 
cross  in  the  administration  of  the  sacraments  ? 

A.  Not  only  then,  but  also  upon  all  other  occasions.  u  At  every  step," 
says  the  ancient  and  learned  Tertullian,f  "at  every  coming  in  and  going 
out,  when  we  wash,  when  we  sit  down  at  table,  when  we  light  a  candle, 
when  we  go  to  bed — whatsoever  conversation  employs  us,  we  imprint  on 
our  foreheads  the  sign  of  the  cross." 

Q.  What  is  the  meaning  of  this  frequent  use  of  the  sign  of  the  cross  ? 

A.  It  is  to  show  that  we  are  not  ashamed  of  the  cross  of  Christ ;  it  is 
to  make  an  open  profession  of  our  believing  in  a  crucified  God  ;  it  is  to 
help  us  to  bear  always  in  mind  His  death  and  passion,  and  to  nourish 
thereby  in  our  souls  the  three  divine  virtues  of  faith,  hope,  and  charity. 

Q.  How  are  these  three  divine  virtues  exercised  in  the  frequent  use  of 
the  sign  of  the  cross  ? 

*  Tract.  229,  in  Joan.  \  L.  de  Corona  Milit.  c.  3. 


42  THE  SIGN  OF  THE  CROSS. 

A.  i st,  Faith  is  exercised,  because  the  sign  of  the  cross  brings  to  our 
remembrance  the  chief  article  of  the  Christian  belief,  viz.,  the  Son  of  God 
dying  for  us  upon  the  cross.  2d,  our  hope  is  thereby  daily  nourished  and 
increased,  because  this  holy  sign  continually  reminds  us  of  the  passion  of 
Christ,  on  which  is  grounded  all  our  hope  for  mercy,  grace,  and  salvation. 
3d,  charity,  or  the  love  of  God,  is  excited  in  us  by  that  sacred  sign,  by  rep- 
resenting to  us  the  love  which  God  has  shown  us  in  dying  upon  the  cross 
for  us. 

Q.  In  what  manner  do  you  make  the  sign  of  the  cross  ? 

A.  In  blessing  ourselves  we  form  the  sign  of  the  cross  by  putting  our 
right  hand  to  the  forehead,  and  so  drawing,  as  it  were,  a  line  down  to  the 
breast  or  stomach,  and  then  another  line  crossing  the  former  from  the  left 
shoulder  to  the  right ;  and  the  words  that  we  pronounce  at  the  same  time 
are  these :  "  In  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost ;"  by  which  we  make  a  solemn  profession  of  our  faith  in  the  blessed 
Trinity.  But  in  blessing  other  persons  or  things,  we  form  the  cross  in 
the  air,  with  the  right  hand  extended  toward  the  thing  we  bless. 

Q.  Have  you  any  thing  more  to  add  in  favor  of  the  cross,  and  the  use 
of  signing  ourselves  with  the  sign  of  the  cross  ? 

A.  Yes.  The  cross  is  the  standard  of  Christ,  and  is  called  by  our  Lord 
Himself  (St.  Matt.  xxiv.  30)  "The  sign  of  the  Son  of  Man."  It  is  the 
badge  of  all  good  Christians,  represented  by  the  letter  Tau*  ordered  to 
be  set  as  a  mark  upon  the  foreheads  of  those  that  were  to  escape  the 
wrath  of  God.  (Ezekiel  ix.  4.)  It  was  given  by  our  Lord  to  Constantine, 
the  first  Christian  emperor,  as  a  token  and  assurance  of  victory,  when  he 
and  his  whole  army,  in  their  march  against  the  tyrant  Maxentius,  saw  a 
cross  formed  of  pure  light  above  the  sun,  with  this  inscription,  "  £n  touto 
nika"  (By  this  conquer)  ;  which  account  the  historian  Eusebius,  in  his  first 
book  of  the  Life  of  Constantine,  declares  he  had  from  the  emperor's  own 
mouth.  To  which  we  may  add  that  the  sign  of  the  cross  was  used  of  old 
by  the  holy  fathers  as  an  invincible  buckler  against  the  devil,  and  as  a 
powerful  means  to  dissipate  his  illusions,  and  that  God  has  often  made  it 
an  instrument  in  their  hands  of  great  and  illustrious  miracles,  of  which 
there  are  innumerable  instances  in  ancient  Church  history,  and  in  the 
writings  of  the  fathers,  which  it  would  be  too  tedious  here  to  recount. 

*  St.  Jerome   upon  Ezek.  ix. 


BY  OUR  FAITH  WE  ARE  SAVED. 


THE  SACRAMENT  OF  BAPTISM.  43 

CHAPTER   II. 

OF    THE    SACRAMENT    OF    BAPTISM. 

Q.  What  do  you  mean  by  a  sacrament  ? 

A.  An  outward  sign  or  ceremony,  of  Christ's  institution,  by  which 
grace  is  given  to  the  soul  of  the  worthy  receiver. 

Q.  What  are  the  necessary  conditions  for  a  thing  to  be  a  sacrament  ? 

A.  These  three:  ist.  It  must  be  a  sacred  sign,  and  consequently,  as 
to  the  outward  performance,  it  must  be  visible  or  sensible.  2d.  This 
sacred  sign  must  have  annexed  unto  it  a  power  of  communicating  grace 
to  the  soul.  3d.  This  must  be  by  virtue  of  the  ordinance  or  institution 
of  Christ. 

Q.  How  do  you,  then,  prove  that  baptism  is  a  sacrament,  since  the 
Scripture  nowhere  calls  it  so  ? 

A.  Because  it  has  these  three  conditions  :  ist.  It  is  an  outward  visible 
sign,  consisting  in  washing  with  water,  with  the  form  of  words  prescribed 
by  Christ.  2d.  It  has  a  power  of  communicating  grace  to  our  souls,  in  the 
way  of  a  new  birth  ;  whence  it  is  called  by  the  Apostle  (Tit.  iii.  5.)  : 
"  The  laver  or  washing  of  regeneration  and  renewing  of  the  Holy  Ghost." 
3d.  We  have  the  ordinance  and  institution  of  Christ  (St.  Matt,  xxviii.  19)  : 
*!  Go  teach  all  nations,  baptizing  them  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost."  And  (St.  John  iii.  5)  :  "  Unless  a  man 
be  born  again  of  water  and  the  Holy  Ghost  he  cannot  enter  into  the  king- 
dom of  God." 

Q.  In  what  manner  must  baptism  be  adminstered,  so  as  to  be  valid  ? 

A.  It  must  be  administered  in  true  natural  water,  with  this  or  the  like 
form  of  words,  "  I  baptize  thee  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost ; "  which  words  ought  to  be  pronounced  at  the  same 
time  as  the  water  is  applied  to  the  person  that  is  baptized,  and  by  the 
same  minister,  who  ought  to  have  the  intention  of  doing  what  the  Church 
does. 

Q.  What  if  the  words,  "I  baptize  thee,"  or  any  one  of  the  names  of 
the  three  persons,  should  be  left  out  ? 

A.  In  that  case  it  would  be  no  baptism. 

Q.  What  if  the  baptism  should  be  administered  in  rose  water,  or  any 
of  the  like  artificial  waters  ? 

A.  It  would  be  no  baptism. 

Q.  Ought  baptism  to  be  administered  by  dipping,  or  by  pouring  of 
the  water,  or  by  sprinkling  with  the  water  ? 

A.  It  may  be  administered  validly  in  either  of  these  ways  ;    but  the 


44  THE  SACRAMENT  OF  BAPTISM. 

custom  of  the  Church  is  to  administer  this  sacrament  either  by  dipping- 
in  the  water,  which  is  used  in  the  east,  or  by  pouring  of  the  water  upon 
the  person  baptized,  which  is  more  customary  in  these  parts  of  Christen- 
dom. Moreover,  it  is  the  custom  in  all  parts  of  the  Catholic  Church,  and 
has  been  so  from  the  Apostles'  days,  to  dip  or  pour  three  times  at  the 
names  of  the  three  divine  persons  ;  though  we  do  not  look  upon  this  as 
so  essential  that  the  doing  otherwise  would  render  the  baptism  invalid. 

Q.  What  think  you  of  those  who  administer  baptism  so  slightly  that 
it  is  doubtful  whether  it  may  in  any  sense  be  called  an  ablution  or  wash- 
ing :  as  for  instance,  those  who  administer  it  only  with  a  fillip  of  a  wet 
finger  ? 

A.  Such  as  these  expose  themselves  to  the  danger  of  administering  no 
baptism. 

Q.  What  do  you  think  of  baptism  administered  by  heretics  or  schis- 
matics ? 

A.  The  Church  receives  their  baptism,  if  they  observe  the  Catholic 
matter  and  form  ;  that  is,  if  they  baptize  with  true  natural  water,  and 
have  the  intention  of  doing  what  the  Church  does,  pronouncing  at  the 
same  time  these  words,  "  I  baptize  thee  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost." 

Q.  What  think  you  of  baptism  administered  with  the  due  form  of 
words,  but  without  the  sign  of  the  cross  ? 

A.  The  omission  of  this  ceremony  does  not  render  the  baptism  invalid. 

Q.  What  is  your  judgment  of  the  baptism  said  to  be  administered  by 
some  modern  Arians,  "  In  the  name  of  the  Father,  through  the  Son,  in 
the  Holy  Ghost"? 

A.  Such  a  corruption  of  the  form  makes  the  baptism  null  and  invalid* 

Q.  What  is  the  doctrine  of  the  Church  as  to  baptism  administered  by 
a  lay  man  or  woman  ? 

A.  If  it  be  attempted  without  necessity,  it  is  a  criminal  presumption  ; 
though  even  then  the  baptism  is  valid,  and  is  not  to  be  reiterated  :  but  in 
case  of  necessity,  when  a  priest  cannot  be  had,  and  a  child  is  in  imminent 
danger  of  death,  baptism  may  not  only  validly,  but  also  lawfully,  be  ad- 
ministered by  any  person  whatsoever.  In  which  case  a  cleric,  though 
only  in  lesser  orders,  is  to  be  admitted  preferably  to  a  layman,  and  a  man 
preferably  to  a  woman,  and  a  Catholic  preferably  to  a  heretic. 

Q.  How  do  you  prove  that  infants  may  be  baptized  who  are  not  capable 
of  being  taught  or  instructed  in  the  faith  ? 

A.  I  prove  it,  ist,  by  a  tradition  which  the  Church  has  received  from 
the  Apostles,*  and  practiced  in  all  ages  ever  since.     Now,  as  none  were 

♦St.  Irenaeus,  i.  ii.  c.  39.  Origcn,  1,  5,  in  c.  6,  ed.  Rom.  St.  Cyprian,  Ep.  ad  Fidum.  St.  Chrysos- 
tom,  Horn.  ad.  Neophytos.     St.  Augustine,  1,  10.  de.  Gen.  c.  23,  etc. 


THE  SACRAMENT  OF  BAPTISM.  45 

more  likely  or  better  qualified  than  the  Apostles  to  understand  the  true 
meaning  of  the  commission  given  them  by  their  Master  to  baptize  all  na- 
tions, so  none  were  more  diligent  than  they  to  execute  faithfully  this  com- 
mission according  to  His  meaning,  and  to  teach  their  disciples  to  do  the 
same.  (St.  Matt,  xxviii.  20.)  So  that  what  the  Church  has  received  by  tra- 
dition from  the  Apostles  and  their  disciples,  was  undoubtedly  agreeable 
to  the  commission  of  Christ. 

2d.  I  prove  it  by  comparing  together  two  texts  of  Scripture,  one  of 
which  declares  that  without  baptism  no  one  can  enter  into  the  kingdom 
of  heaven  (St.  John  iii.  5)  :  "Unless  a  man  be  born  again  of  water  and 
the  Holy  Ghost,  he  cannot  enter  into  the  kingdom  of  God."  The  other 
text  declares  that  infants  are  capable  of  this  kingdom  (St.  Luke  xviii.  16): 
"  Suffer  little  children  to  come  unto  me,  and  forbid  them  not ;  for  of  such  is 
the  kingdom  of  God  : "  and  consequently  they  must  be  capable  of  baptism. 

3d.  Circumcision  in  the  old  law  corresponded  to  baptism  in  the  new 
law,  and  was  a  figure  of  it.  (Col.  ii.  11,  12.)  But  circumcision  was  ad- 
ministered to  infants  (Gen.  xvii.)  ;  therefore  baptism  in  like  manner  is  to 
be  administered  to  infants. 

4th.  We  read  in  Scripture  of  whole  families  being  baptized  by  St.  Paul. 
(Acts  xvi.  15,  33  ;  Cor.  i.  16.)  Now  it  is  probable  that  in  so  many  whole 
families  there  were  some  infants. 

5th.  As  infants  are  not  capable  of  helping  themselves  by  faith  and 
repentance,  were  they  not  capable  of  being  helped  by  the  sacrament  of 
baptism  they  could  have  no  share  in  Christ  and  no  means  to  be  delivered 
from  original  sin,  and  consequently  almost  one-half  of  mankind,  dying 
before  the  use  of  reason,  must  inevitably  perish,  if  infants  were  not  to 
be  baptized. 

6th.  If  infant  baptism  were  invalid,  the  gates  of  hell  would  have  long 
since  prevailed  against  the  Church  ;  yea,  for  many  ages  there  would  have 
been  no  such  thing  as  Christians  upon  earth  :  since,  for  many  ages  before  the 
Anabaptists  arose,  all  persons  had  been  baptized  in  their  infancy,  which 
baptism,  if  it  were  null,  they  were  no  Christians,  and  consequently  there 
was  no  Church.  Where,  then,  was  that  promise  of  Christ  (St.  Matt.  xvi. 
19.)  ?  "  Upon  this  rock  I  will  build  my  church,  and  the  gates  of  hell  shall  not 
prevail  against  it."  And  (St.  Matt,  xxviii.  20)  :  "  Behold  I  am  with  you 
all  days,  even  to  the  consummation  of  the  world." 

Besides,  if  infant  baptism  be  null,  the  first  preachers  of  the  Anabaptists 
had  never  received  baptism,  or  had  received  it  from  those  who  never  had 
been  baptized.  A  likely  set  of  men  for  bringing  back  God's  truth  ban- 
ished from  the  world,  who  had  not  so  much  as  received  the  first  badge 
or  character  of  a  Christian ;  and  who,  so  far  from  having  any  orders  or 
mission,  had  not  been  so  much  as  baptized. 


46  THE  SACRAMENT  OF  BAPTISM. 

Q.  How  do  you  prove,  against  the  Quakers,  that  all  persons  ought  to 
be  baptized  ? 

A.  From  the  commission  of  Christ  (St.  Matt,  xxviii.  19):  "Go  teach 
all  nations,  baptizing  them  in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost ;"  from  the  general  sentence  of  our  Lord  (St.  John  iii. 
5)  :  "  Unless  a  man  be  born  again  of  water  and  the  Spirit,  he  cannot  enter 
into  the  kingdom  of  God  ;"  from  the  practice  of  the  Apostles,  and  of  the 
first  Christians,  who  were  all  baptized.  Thus  we  read  (Acts  ii.  38),  with 
relation  to  the  first  converts  to  Christianity  at  Jerusalem,  when  they  asked 
of  the  Apostles  what  they  should  do,  that  "  Peter  said  unto  them,  Do 
penance,  and  be  baptized,  every  one  of  you,  in  the  name  of  Jesus  Christ." 
And  (ver.  41)  :  "Then  they  therefore  that  received  his  word  were  bap- 
tized," etc.  Thus  we  read  of  the  Samaritans  converted  by  Philip  (Acts 
viii.  12,  15),  that  "they  were  baptized,  both  men  and  women:  and  that 
Simon  (Magus)  himself  also  believed,  and  was  baptized,"  as  was  also 
the  eunuch  of  Queen  Candace,  vers.  36,  38.  Thus  we  find  Paul  baptized 
by  Ananias,  Acts  ix.  18  ;  Cornelius  and  his  friends  by  order  of  St.  Peter, 
Acts  x.  47,  48;  Lydia  and  her  household  by  St.  Paul,  Acts  xvi.  15,  etc. 
In  fine,  from  the  perpetual  belief  and  practice  of  the  whole  Church  ever 
since  the  Apostles'  days,  which  in  all  ages  and  all  nations  has  ever  admin- 
istered baptism  in  water  to  all  her  children,  and  never  looked  upon  any 
to  be  Christians  till  they  were  baptized.  Now,  "if  a  person  will  not  hear 
the  church,  let  him  be  to  thee  as  a  heathen  and  a  publican."  (St.  Matt, 
xvii.) 

Q.  How  do  you  prove  from  Scripture  that  the  Apostles  gave  baptism 
in  water  ? 

A.  From  Acts  viii.  36,  38  :  "  See  here  is  water,"  said  the  eunuch  to  St. 
Philip,  "  what  does  hinder  me  to  be  baptized  ?  .  .  .  and  they  went 
down  both  into  the  water,  both  Philip  and  the  eunuch,  and  he  baptized 
him."  And  Acts  x.  47,  48  :  "  Can  any  man  forbid  water,"  said  St.  Peter, 
"  that  these  should  not  be  baptized  who  have  received  the  Holy  Ghost 
as  well  as  we  ?  and  he  commanded  them  to  be  baptized  in  the  name  of 
the  Lord  : "  where  we  see  that  even  they  who  received  the  Holy  Ghost, 
and  consequently  had  been  baptized  by  the  Spirit,  were,  nevertheless, 
commanded  to  be  baptized  in  water.  Hence  St.  Paul  (Eph.  v.  25,-29)  tells 
us  that  "  Christ  loved  the  church,  and  gave  himself  for  it,  that  he  might 
sanctify  it,  cleansing  it  by  the  laver  of  water,  in  the  word  of  life."  And 
Heb.  x.  22  :  "  Let  us  draw  near  with  a  true  heart  .  .  .  having  our  hearts 
sprinkled  from  an  evil  conscience,  and  our  bodies  washed  with  clean 
water." 

Q.  What  are  the  effects  of  the  sacrament  of  baptism  ? 

A.   1  st.  It  washes  away  original  sin,  in  which  we  were  all  born  by 


THE  SACRAMENT  OF  BAPTISM.  47 

reason  of  the  sin  of  our  first  father  Adam.  2d.  It  remits  all  actual  sins, 
which  we  ourselves  have  committed  (in  case  we  have  committed  any 
before  baptism),  both  as  to  the  guilt  and  pain.  3d.  It  infuses  the  habit 
of  divine  grace  into  our  souls,  and  makes  us  the  adopted  children  of  God. 
4th.  It  gives  us  a  right  and  title  to  the  kingdom  of  heaven.  5th.  It  im- 
prints a  character  or  spiritual  mark  in  the  soul.  6th.  In  fine,  it  lets  us 
into  the  Church  of  God,  and  makes  us  children  and  members  of  the  Church. 

Q.  How  do  you  prove  that  all  sins  are  remitted  in  baptism  ? 

A.  From  Acts  ii.  38  :  "  Repent  and  be  baptized,  every  one  of  you,  in 
the  name  of  Jesus  Christ,  for  the  remission  of  sins."  Acts  xxii.  16  :  "Arise 
and  be  baptized,"  says  Ananias  to  Paul,  "and  wash  away  thy  sins  [in  the 
Greek,  "be  washed  from  thy  sins"],  calling  upon  the  name  of  the  Lord." 
Ezek.  xxxvi.  25  :  "I  will  pour  clean  water  upon  you,  and  you  shall  be 
cleansed  from  all  your  filthiness."  Hence,  in  the  Nicene  creed,  we  "con- 
fess one  baptism  unto  the  remission  of  sins." 

Q.  May  not  a  person  obtain  the  remission  of  his  sins  and  eternal  sal- 
vation, without  being  actually  baptized  ? 

A.  In  two  cases  he  may.  The  first  is,  when  a  person  not  yet  baptized, 
but  heartily  desiring  baptism,  is  put  to  death  for  the  faith  of  Christ,  before 
he  can  have  this  sacrament  administered  to  him ;  for  such  a  one  is  bap- 
tized in  his  own  blood.  The  second  case  is,  when  a  person  that  can  by 
no  means  procure  the  actual  administration  of  baptism,  has  an  earnest 
desire  of  it,  joined  with  a  perfect  love  of  God  and  repentance  of  his  sins, 
and  dies  in  this  disposition ;  for  this  is  called  the  baptism  of  the  Holy 
Ghost  {Baptismus  Flaminis). 

Q.  From  whence  has  baptism  the  power  of  conferring  grace,  and  wash- 
ing away  our  sins  ? 

A.  From  the  institution  of  Christ,  and  in  virtue  of  His  blood,  passion, 
and  death  ;  from  whence  also  all  the  other  sacraments  have  their  efficacy. 
For  there  is  no  obtaining  mercy,  grace,  or  salvation,  but  through  the  pas- 
sion of  Jesus  Christ. 

Q.  In  what  manner  must  a  person  that  is  come  to  the  years  of  dis- 
cretion, prepare  himself  for  the  sacrament  of  baptism  ? 

A.  By  faith  and  repentance  ;  and  therefore  it  is  necessary  that  he  be, 
first,  well  instructed  in  the  Christian  doctrine,  and  that  he  firmly  believe 
all  the  articles  of  the  Christian  faith.  2d.  That  he  be  heartily  sorry  for  all 
his  sins,  firmly  resolving  to  lead  a  good  Christian  life,  to  renounce  all  sin- 
ful habits,  and  make  full  satisfaction  to  all  whom  he  has  any  way  injured. 

Q.  But  what  if  a  person  should  be  baptized  without  being  in  these  dis- 
positions ? 

A.  In  that  case  he  would  receive  the  sacrament  and  character  of  bap- 
tism, but  not   the  grace  of  the  sacrament  nor  the  remission  of  his  sins, 


48  THE  CEREMONIES  OF  BAPTISM. 

which  he  cannot  obtain  till  by  a  sincere  repentance  he  detests  and  re- 
nounces all  his  sins. 

Q.  Is  it  necessary  for  a  person  to  go  to  confession  before  he  receives 
the  sacrament  of  baptism  ? 

A.  No,  it  is  not ;  because  the  sins  committed  before  baptism  are  washed 
away  by  baptism,  and  not  by  the  sacrament  of  penance  ;  and  therefore 
there  is  no  need  of  confessing  them. 

Q.  What  think  you  of  those  who  put  off  for  a  lung  time  their  children's 
baptism  ? 

A.  I  think  they  are  guilty  of  a  sin,  in  exposing  them  to  the  danger  of 
dying  without  baptism  :  since,  as  daily  experience  ought  to  convince 
them,  young  children  are  so  quickly  and  so  easily  snatched  away  by  death. 


CHAPTER  III. 


OF  THE  CEREMONIES  OF  BAPTISM,  AND  THE  MANNER  OF  ADMINISTERING  THIS  SAC- 
RAMENT IN  THE  CATHOLIC  CHURCH. 

Q.  Why  does  the  Church.make  use  of  so  many  ceremonies  in  baptism  ? 

A.  i st.  To  render  thereby  this  mystery  more  venerable  to  the  people. 
2d.  To  make  them  understand  the  effects  of  this  sacrament,  and  what 
the  obligations  are  which  they  contract  in  this  sacrament. 

Q.  Are  the  ceremonies  of  baptism  very  ancient  ? 

A.  They  are  all  of  them  very  ancient,  as  may  be  demonstrated  from 
the  writings  of  the  holy  fathers  ;  and,  as  we  know  no  beginning  of  them, 
we  have  reason  to  conclude  that  they  come  from  apostolical  tradition. 

Q.  In  what  places  does  the  Church  administer  the  sacrament  of  bap- 
tism ? 

A.  Regularly  speaking  (excepting  the  case  of  necessity),  she  does  not 
allow  baptism  to  be  administered  anywhere  but  in  the  churches  that  have 
fonts  ;  the  water  of  which,  by  apostolical  tradition,  is  solemnly  blessed 
every  year  on  the  vigils  of  Easter  and  Whitsunday. 

Q.  What  is  the  meaning  of  having  godfathers  and  godmothers  in  bap- 
tism ? 

A.  i st.  That  they  may  present  to  the  Church  the  person  that  is  to  be 
baptized,*  and  may  be  witnesses  of  his  baptism.  2d.  That  they  may  an- 
swer in  his  name,  and  be  sureties  for  his  performance  of  the  promises  which 
they  make  for  him. 

Q.  What  is  the  duty  of  godfathers  and  godmothers  ? 

A.  To  see,  as  much  as  lies  in  them,  that  their  godchildren  be  brought 


THE  CEREMONIES  OF  BAPTISM.  49 

up  in  the  true  faith,  and  in  the  fear  of  God  ;  that  they  be  timely  instructed 
in  the  whole  Christian  doctrine,  and  that  they  make  good  those  engage- 
ments which  they  have  made  in  their  name. 

Q.  May  all  sorts  of  persons  be  admitted  for  godfathers  and  god- 
mothers ? 

A.  No  :  but  only  such  as  are  duly  qualified  for  discharging  the  obli- 
gations of  a  godfather  or  godmother.  Upon  which  account  none  are  to 
admitted  that  are  not  members  of  the  Catholic  Church  ;  none  whose  lives 
are  publicly  scandalous  ;  none  who  are  ignorant  of  the  Christian  doctrine, 
•etc.     {Rit.  Rom?) 

Q.  How  many  godfathers  and  godmothers  may  a  person  have  in  the 
Catholic  Church  ? 

A.  The  Council  of  Trent,  Sess.  xxiv.  chap.  2,  orders  that  no  one  should 
liave  any  more  than  one  godfather  and  one  godmother  ;  that  the  spiritual 
kindred  which  the  child  and  its  parents  contract  with  the  godfathers  and 
godmothers,  which  is  an  impediment  to  marriage,  may  not  be  extended 
to  too  many  persons. 

Q.  In  what  order  or  manner  does  the  Catholic  Church  proceed  in  the 
administration  of  baptism  ? 

A.  1  st.  The  priest,  having  asked  the  name  of  the  person  who  is  to  be 
baptized  (which  ought  not  to  be  any  profane  or  heathenish  name,  but  the 
name  of  some  saint,  by  whose  example  he  may  be  excited  to  a  holy  life, 
and  by  whose  prayers  he  may  be  protected),  inquires  of  him,  "N.,  what 
dost  thou  demand  of  the  Church  of  God  ? "  To  which  the  person  himself, 
if  at  age,  or  the  godfather  and  godmother  for  him,  answers,  "  Faith  :"  by 
which  is  meant  not  the  bare  virtue,  by  which  we  believe  what  God  teaches, 
but  the  whole  body  of  Christianity,  as  comprehending  both  belief  and 
practice  ;  into  which  the  faithful  enter  by  the  gate  of  baptism.  The 
priest  goes  on  and  asks,  **  What  does  faith  give  thee  ? "  Ans.  "  Life 
everlasting."  Priest.  "  If,  then,  thou  wilt  enter  into  life,  keep  the  com- 
mandments ;  thou  shalt  love  the  Lord  thy  God  with  thy  whole  heart,  and 
with  thy  whole  soul,  and  with  thy  whole  mind  ;  and  thy  neighbor  as  thy- 
self." 

After  this,  the  priest  blows  three  times  upon  the  face  of  the  person 
who  is  to  be  baptized,  saying,  "  Depart  out  of  him  or  her,  O  unclean 
spirit,  and  give  place  to  the  Holy  Ghost  the  Comforter."  This  ceremony 
was  practised  by  the  universal  Church  long  before  St.  Augustine's  days, 
who  calls  it  a  most  ancient  tradition  :*  it  is  used  in  contempt  of  Satan,  and 
to  drive  him  away  by  the  Holy  Ghost,  who  is  called  the  Spirit  or  breath 
of  God. 

Then  the  priest  makes  the  sign  of  the  cross  on  the  forehead  and  on 

*  L.  de  Nuptiis,  c.  18  et  29. 


50  THE  CEREMONIES  OF  BAPTISM. 

the  breast  of  the  person  that  is  to  be  baptized,  saying,  "  Receive  the  sign 
of  the  cross  upon  thy  forehead,  and  in  thy  heart ;  receive  the  faith  of  the 
heavenly  commandments,  and  let  thy  manners  be  such  that  thou  mayest 
now  be  the  temple  of  God."  This  sign  of  the  cross  upon  the  forehead  is 
to  give  us  to  understand  that  we  are  to  make  open  profession  of  the  faith 
of  a  crucified  God,  and  never  to  be  ashamed  of  His  cross  ;  and  the  sign 
of  the  cross  upon  the  breast  is  to  teach  us  that  we  are  always  to  have 
Christ  crucified  in  our  hearts. 

After  this  there  follow  some  prayers  for  the  person  that  is  to  be 
baptized,  to  beg  of  God  to  dispose  his  soul  for  the  grace  of  baptism. 
Then  the  priest  blesses  some  salt,  and  puts  a  grain  of  it  into  the  mouth  of 
the  person  that  is  to  be  baptized ;  by  which  ancient  ceremony  we  are  ad- 
monished to  procure  and  maintain  in  our  souls  true  wisdom  and  prudence, 
of  which  salt  is  an  emblem  or  figure,  inasmuch  as  it  seasons  and  gives  a 
relish  to  all  things.  Upon  which  account  it  was  commanded  in  the  law 
(Levit.  iii.  13)  that  salt  should  be  used  in  every  sacrifice  or  oblation  made 
to  God,  to  whom  no  offering  can  be  pleasing  where  the  salt  of  discretion 
is  wanting.  We  are  also  admonished  by  this  ceremony  so  to  season  our 
souls  with  the  grace  of  God  as  to  keep  them  from  the  corruption  of  sin, 
as  we  make  use  of  salt  to  keep  things  from  corrupting. 

Then  the  priest  proceeds  to  the  solemn  prayers  and  exorcisms,  used 
of  old  by  the  Catholic  Church  in  the  administration  of  baptism,  to  cast 
out  the  devil  from  the  soul,  under  whose  power  we  are  born  by  original 
sin.  "  I  exorcise  thee,"  says  he,  "  O  unclean  spirit,  in  the  name  of  the 
Father,  »J«  and  of  the  Son,  »J«  and  of  the  Holy  Ghost,  »J*  that  thou  mayest 
go  out,  and  depart  from  this  servant  of  God,  N. ;  for  He  commands  thee, 
O  thou  cursed  and  condemned  wretch,  who  with  His  feet  walked  upon 
the  sea,  and  stretched  forth  His  right  hand  to  Peter  that  was  sinking. 
Therefore,  O  accursed  devil,  remember  thy  sentence,  and  give  honor  to 
the  living  and  true  God.  Give  honor  to  Jesus  Christ  His  Son,  and  to  the 
Holy  Ghost,  and  depart  from  this  servant  of  God,  N.  For  our  God  and 
Lord  Jesus  Christ  has  vouchsafed  to  call  him  to  His  holy  grace  and  bless- 
ing, and  to  the  font  of  baptism."  Then  he  signs  the  forehead  with  the 
sign  of  the  cross,  saying,  "  And  this  sign  of  the  holy  cross,  which  we  im- 
print on  his  forehead,  mayest  thou,  cursed  devil,  never  dare  to  violate, 
through  the  same  Christ  our  Lord.     Amen." 

All  that  has  been  hitherto  set  down  of  the  prayers  and  ceremonies  of 
baptism  is  usually  performed  in  the  porch  or  entry  of  the  church,  to  sig- 
nify that  the  catechumen  or  person  that  is  to  be  baptized  is  not  worthy 
to  enter  into  the  church  until  the  devil  first  be  cast  out  of  his  soul.  But 
after  these  prayers  and  exorcisms  the  priest  reaches  forth  the  extremity 
of  his  stole  to  the  catechumen ;  or,  if  it  be  an  infant,  lays  it  upon  him, 


THE  CEREMONIES  OF  BAPTISM.  5 1 

and  so  introduces  him  into  the  church,  saying,  "A7!,  come  into  the  tem- 
ple of  God,  that  thou  mayest  have  part  with  Christ,  unto  everlasting  life. 
Amen." 

Being  come  into  the  church,  the  priest,  jointly  with  the  party  that  is 
to  be  baptized,  or,  if  it  be  an  infant,  with  the  godfather  and  godmother, 
recites  aloud  the  Lord's  prayer  and  the  Apostles'  creed.  Then  he  reads 
another  exorcism  over  the  catechumen,  commanding  the  devil  to  depart, 
in  the  name  and  by  the  power  of  the  most  blessed  Trinity.  After  which, 
in  imitation  of  Christ,  who  cured  with  His  spittle  the  man  that  was  deaf 
and  dumb  (St.  Mark  vii.  32,  etc.),  he  wets  his  finger  with  his  spittle  and 
touches  first  the  ears  of  the  catechumen,  saying,  "Ephpheta,"  that  is,  "Be 
thou  opened  ; "  then  his  nostrils,  adding  these  words,  "  Unto  the  odor  of 
sweetness.  But  be  thou  put  to  flight,  O  devil,  for  the  judgment  of  God 
will  be  at  hand."  By  which  ceremony  the  Church  instructs  her  catechu- 
mens to  have  their  ears  open  to  God's  truth  and  to  smell  its  sweetness ; 
and  begs  this  grace  for  them. 

Then  the  priest  asks  the  person  that  is  to  be  baptized,  "A7".,  dost  thou 
renounce  Satan  ? "  To  which  the  person  himself,  if  at  age,  otherwise  the 
godfather  and  godmother,  in  his  name,  answer,  "  I  renounce  him."  The 
priest  goes  on,  "  And  all  his  works  ?  "  Ans.  "  I  renounce  them."  Priest : 
"  And  all  his  pomps  ? "     Ans.  "  I  renounce  them." 

This  solemn  renunciation  of  Satan,  and  of  his  works  and  his  pomps, 
in  the  receiving  of  baptism,  is  a  practice  as  ancient  as  the  Church  itself, 
and  in  a  particular  manner  requires  our  attention  ;  because  it  is  a  promise 
and  vow  that  we  make  to  God,  by  which  we  engage  ourselves  to  aban- 
don the  party  of  the  devil,  to  have  nothing  to  do  with  his  works,  that  is, 
with  the  works  of  darkness  and  sin ;  and  to  cast'  away  from  us  his 
pomps,  that  is,  the  maxims  and  vanities  of  the  world.  It  is  a  covenant 
we  make  with  God,  by  which  we  on  our  part  promise  Him  our  allegiance, 
and  to  fight  against  His  enemies ;  whilst  He  on  His  part  promises  us  life 
everlasting  if  we  are  faithful  to  our  engagements.  But  in  the  moment 
we  break  this  solemn  covenant  by  willful  sin,  we  lose  both  the  grace  of 
baptism  and  all  that  title  to  an  eternal  inheritance  which  we  received  in 
baptism,  together  with  the  dignity  of  children  of  God  ;  and  become  im- 
mediately slaves  of  the  devil  and  children  of  hell. 

After  this  renouncing  Satan  and  declaring  war  against  him  (to  give 
us  to  understand  what  kind  of  arms  we  are  to  procure  in  this  spiritual 
conflict),  the  priest  anoints  the  catechumen  upon  the  breast  and  between 
the  shoulders  with  holy  oil,  which  is  solemnly  blessed  by  the  bishop 
every  year  on  Maundy  Thursday  ;  which  outward  unction  is  to  represent 
the  inward  anointing  of  the  soul  by  divine  grace,  which  like  a  sacred  oil 
penetrates  our  hearts,  heals  the  wounds  of  our  souls,  and  fortifies  them 


52  THE  CEREMONIES  OF  BAPTISM. 

against  our  passions  and  concupiscences.  Where  note  that  the  anointing  of 
the  breast  is  to  signify  the  necessity  of  fortifying  the  heart  with  heavenly 
courage  to  act  manfully  and  do  our  duty  in  all  things ;  and  the  anoint- 
ing between  the  shoulders  is  to  signify  the  necessity  of  the  like  grace  to 
bear  and  support  all  the  adversities  and  crosses  of  this  mortal  life.  The 
words  which  the  priest  uses  at  this  juncture  are,  "  I  anoint  thee  with  the 
oil  of  salvation  in  Christ  Jesus  our  Lord,  that  thou  mayest  have  eternal 
life..  Amen." 

Then  the  priest  asks  the  catechumen,  "N.,  dost  thou  believe  in  God 
the  Father  Almighty,  Creator  of  heaven  and  earth  ? "  Ans.  "  I  believe." 
Priest.  "  Dost  thou  believe  in  Jesus  Christ,  His  only  Son  our  Lord,  who 
was  born  and  who  suffered  for  us  ? "  Ans.  "  I  believe."  Priest.  "  Dost 
thou  believe  in  the  Holy  Ghost,  the  holy  Catholic  Church,  the  commun- 
ion of  saints,  the  forgiveness  of  sins,  the  resurrection  of  the  body,  and 
life  everlasting  ? "  Ans.  "  I  believe."  Which  answers  are  made,  either 
by  the  catechumen  himself,  if  able,  or  by  the  godfather  and  godmother, 
and  imply  another  part  of  the  covenant  of  baptism,  viz.,  the  covenant  of 
faith,  by  which  we  oblige  ourselves  to  a  steady  and  sincere  profession  of 
the  great  truths  of  Christianity  ;  and  that,  not  by  words  alone,  but  by 
the  constant  practice  of  our  lives. 

After  this  the  priest  asks,  "N.,  wilt  thou  be  baptized  ? "  Ans.  "  I 
will."  Then  the  godfather  and  godmother,  both  holding  or  touching 
their  godchild,  the  priest  pours  the  water  upon  his  head  three  times  in 
the  form  of  a  cross,  or  (where  the  custom  is  to  dip),  dips  him  three 
times,  saying  at  the  same  time  these  words,  "JV.,  I  baptize  thee  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost."  Which 
words  are  pronounced  in  such  manner,  that  the  three  pourings  of  the 
water  concur  with  the  pronouncing  of  the  three  names  of  the  divine  per- 
sons ;  for  the  form  is  to  be  pronounced  but  once.  But  if  there  be  a  doubt 
whether  the  person  has  been  baptized  before  or  not,  then  the  priest 
makes  use  of  this  form :  "N.,  if  thou  art  not  already  baptized,  I  baptize 
thee  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 

Then  the  priest  anoints  the  person  baptized,  on  the  top  of  the  head  in 
form  of  a  cross  with  holy  chrism,  which  is  a  compound  of  oil  and  balm, 
solemnly  consecrated  by  the  bishop.  Which  ceremony  comes  from 
apostolical  tradition,  and  gives  to  understand  :  ist.  That  in  baptism  we 
are  made  partakers  with  Christ  (whose  name  signifies  Anointed),  and 
have  a  share  in  His  unction  and  grace.  2d.  That  we  partake  also  in  some 
manner  of  His  dignity  of  king  and  priest,  as  all  Christians  are  called  by 
St.  Peter  (1  Pet.  ii.  9),  "A  royal  [or  kingly]  priesthood" — and  therefore 
we  are  anointed  in  this  quality  as  kings  and  priests  are  anointed.  3d. 
That  we  are  consecrated  to  God  by  baptism,  and  therefore  are  anointed 


THE  CEREMONIES  OF  BAPTISM.  53 

with  holy  chrism,  which  the  Church  is  accustomed  to  make  use  of  in 
anointing  all  those  things  which  she  solemnly  consecrates  to  the  service 
of  God. 

The  prayer  which  the  priest  recites  on  this  occasion  is  as  follows  : — 
"  May  the  Almighty  God,  the  Father  of  our  Lord  Jesus  Christ,  who  has 
regenerated  thee  of  water  and  the  Holy  Ghost,  and  who  has  given  thee 
remission  of  all  thy  sins,  *f«  anoint  thee  with  the  chrism  of  salvation  in 
the  same  Christ  Jesus  our  Lord,  unto  life  everlasting.  Amen."  Then  the 
priest  says,  "Peace  be  to  thee."     Ans.  "And  with  thy  spirit." 

After  which  the  priest  puts  upon  the  head  of  the  person  that  has  been 
baptized,  a  white  linen  cloth,  commonly  called  the  chrism,  in  place  of  the 
white  garment  with  which  the  new  Christians  used  formerly  to  be 
clothed  in  baptism,  to  signify  the  purity  and  innocence  which  we  receive 
in  baptism,  and  which  we  must  take  care  to  preserve  till  death.  In  put- 
ting on  this  white  linen,  the  priest  says,  "  Receive  this  white  garment, 
which  thou  mayest  carry  unstained  before  the  judgment-seat  of  our  Lord 
Jesus  Christ,  that  thou  mayest  have  eternal  life.  Amen." 

Then  he  puts  a  lighted  candle  into  the  hand  of  the  baptized,  or  of  the 
godfather,  saying,  "  Receive  this  burning  light,  and  keep  thy  baptism 
without  reproof  ;  observe  the  commandments  of  God,  that  when  our 
Lord  shall  come  to  His  nuptials,  thou  mayest  meet  Him,  together  with 
all  the  saints,  in  the  heavenly  court,  and  mayest  have  life  eternal,  and 
mayest  live  for  ever  and  ever.  Amen."  Which  ceremony  alludes  to  the 
parable  of  the  ten  virgins  (St.  Matt,  xxv.),  who*" took  their  lamps  and 
went  forth  to  meet  the  bridegroom  : "  and  admonishes  us  to  keep  the 
light  of  faith  ever  burning  by  the  light  of  good  works ;  that  whensoever 
our  Lord  shall  come,  we  may  be  found  with  our  lamps  burning,  and  may 
go  in  with  Him  into  the  eternal  life  of  His  heavenly  kingdom. 

Lastly  :  The  priest,  addressing  himself  to  the  person  baptized,  says, 
"  Go  in  peace,  and  the  Lord  be  with  thee.  Amen."  Then  he  admonishes, 
as  well  the  parents  as  the  godfather  and  godmother,  of  their  respective 
duty  with  regard  to  the  education  and  instruction  of  their  child,  and  of 
the  care  which  the  Church  requires  of  the  parents,  not  to  let  the  child 
lie  in  the  same  bed  with  them,  or  with  the  nurse,  for  fear  of  its  being 
overlaid.  And,  lastly,  he  informs  them  of  the  spiritual  kindred  which  is 
contracted  between  the  sponsors  and  the  child,  as  also  between  the  spon- 
sors and  the  parents  of  the  child,  which  makes  it  unlawful  for  them  after- 
ward to  marry  with  those  to  whom  they  are  thus  spiritually  allied. 


54  THE  SACRAMENT  OF  CONFIRMATION. 

CHAPTER  IV. 

OF   THE  SACRAMENT  OF  CONFIRMATION,  AND   THE    MANNER  OF  ADMINISTERING  IT. 

Q.  What  do  you  mean  by  confirmation  ? 

A.  A  sacrament  by  which  the  faithful,  after  baptism,  receive  the  Holy 
Ghost  by  the  imposition  of  the  hands  of  the  bishop,  and  prayer,  accom- 
panied with  the  unction,  or  anointing  of  their  foreheads  with  holy  chrism. 

Q.  Why  do  you  call  it  confirmation  ? 

A.  From  its  effects,  which  are  to  confirm  or  strengthen  those  that  re- 
ceive it  in  the  profession  of  the  true  faith,  to  make  them  soldiers  of 
Christ,  and  perfect  Christians,  and  to  arm  them  against  their  spiritual 
enemies. 

Q.  How  do  you  prove  from  Scripture  that  the  Apostles  practised  con- 
firmation ? 

A.  I  prove  it  from  Acts  viii.  14-18,  where  we  read  of  St.  Peter  and 
St.  John  confirming  the  Samaritans.  "They  prayed  for  them  that  they 
might  receive  the  Holy  Ghost  ....  then  laid  they  their  hands  on 
them,  and  they  received  the  Holy  Ghost,"  etc.  Also  Acts  xix.  5,  6: 
"They  were  baptized  in  the  name  of  the  Lord  Jesus.  And  when  Paul 
had  laid  his  hands  upon  them,  the  Holy  Ghost  came  on  them."  It  is  of 
confirmation  also  that  St.  Paul  speaks,  Heb.  vi.  1,  2  :  "Not  laying  again 
the  foundation,"  etc.,  "of  the  doctrine  of  baptism,  and  of  laying  on  of 
hands,"  etc.  And  2  Cor.  i.  21,  22  :  "  Now  he  who  confirmeth  us  with  you 
in  Christ,  and  hath  anointed  us,  is  God ;  who  hath  also  sealed  us,  and 
given  the  earnest  of  the  Spirit  in  our  hearts." 

Q.  How  do  you  prove  that  confirmation  is  a  sacrament  ? 

A.  1  st.  Because  it  is  plain  from  Acts  viii.  that  the  visible  sign  of  the 
imposition  of  hands  has  annexed  to  it  an  invisible  grace,  viz.,  the  impart- 
ing of  the  Holy  Ghost ;  consequently  confirmation  is  a  visible  sign  of  in- 
visible grace,  and  therefore  a  sacrament.  2d.  Because  the  Church  of 
God,  from  the  Apostles'  day,  has  always  believed  it  to  be  a  sacrament, 
and  administered  it  as  such.  (See  St.  Dionysius,  L.  de  Eccles.  Hierarch. 
c.  4.  Tertullian,  L.  de  Baptismo,  c.  7.  L.  de  Resurrectione  carnis,  c.  8  ; 
L.  Prczscrip.  adversus  Hcereses,  c.  4.  St.  Cornelius,  Epist.  ad  Fabium  An- 
tioch,  apud  Eusebium,  L.  6.  Histor.  c.  43.  St.  Cyprian,  Epist.  70,  ad  Jan- 
uarium  ;  Epist.  72,  ad  Stephanum  Papam  ;  Epist.  j$,  ad  Jubaianum  ;  Epist. 
74,  ad  Pompeium ;  Firmilian,  Epist.  ad  St.  Cyprianum.  The  Council  of 
Illiberis,  can.  38.  The  Council  of  Laodicea,  can.  48.  St.  Cyril  of  Jerusa- 
lem, Catech.  Mystag.  3.  St.  Pacian,  Epist.  1  and  3,  ad  Sympron.  et  in 
Sermone  de  Baptismo.     St.  Ambrose,  L.  de  iis  qui  mysteriis  initiantur,  c. 


THE  SACRAMENT  OF  CONFIRMATION.  55 

7.  The  author  of  the  book  of  the  sacraments,  attributed  to  St.  Ambrose, 
L.  2,  c.  2.  St.  Optat.  of  Milevis,  L.  7,  contra  Parmenianum.  St.  Jerome, 
in  Dialogo  contra  Luciferianos.  St.  Innocentius,  Epist.  9,  ad  Decentium. 
St.  Augustine,  Tract.  6.  in  Epist.  1  Joannis,  L.  2.  contra  Literas  Piteliani, 
c.  104,  etc.  St.  Cyril  of  Alexandria,  ad  Joe  lis,  2.  v.  24.  St.  Leo,  Pope, 
Serm.  4.  de  Nativ.  Theodoret  in  comment,  ad  Cantic.  1.  v.  3.  St.  Greg- 
ory the  Great,  Homil.  17,  in  Evangelia,  etc.) 

Q.  Who  is  the  minister  of  this  sacrament  ? 

A.  The  ordinary  minister  of  this  sacrament  is  a  bishop  only. 

Q.  Can  this  sacrament  be  received  any  more  than  once  ? 

A.  No  ;  because,  like  baptism,  it  imprints  a  character  or  spiritual  mark 
in  the  soul,  which  always  remains.  Hence,  those  that  are  to  be  con- 
firmed are  obliged  to  be  so  much  the  more  careful  to  come  to  this  sacra- 
ment worthily,  because  it  can  be  received  but  once  ;  and  if  they  then  re- 
ceive it  unworthily,  they  have  no  share  in  the  grace  which  is  thereby 
communicated  to  the  soul ;  instead  of  which  they  incur  the  guilt  of  a 
grievous  sacrilege. 

Q.  In  what  disposition  is  a  person  to  be,  in  order  to  approach  worthily 
to  the  sacrament  of  confirmation  ? 

A.  He  must  be  free  from  mortal  sin,  and  in  the  state  of  grace  ;  for  the 
Holy  Ghost  will  never  come  into  a  soul  which  Satan  possesses  by  mortal 
sin. 

Q.  In  what  manner,  then,  must  a  person  prepare  himself  for  the  sac- 
rament of  confirmation  ? 

A.  1  st.  He  must  examine  his  conscience,  and  if  he  find  it  charged 
with  willful  sin,  he  must  take  care  to  purge  it  by  a  good  confession. 
2d.  He  must  frequently  and  fervently  call  upon  God  to  dispose  his  soul 
for  receiving  the  Holy  Ghost. 

Q.  What  kind  of  grace  does  this,  sacrament  communicate  to  the  soul? 

A.  It  communicates  to  the  soul  the  fountain  of  all  grace,  viz.,  the 
Holy  Ghost,  with  all  His  gifts  ;  but  more  in  particular  a  fortifying  grace, 
to  strengthen  the  soul  against  all  the  invisible  enemies  of  the  faith. 

Q.  Is,  then,  this  sacrament  absolutely  necessary  to  salvation  ? 

A.  It  is  not  so  necessary  but  that  person  may  be  saved  without  it :  yet 
it  would  be  a  sin  to  neglect  it,  when  a  person  might  conveniently  have  it, 
and  a  crime  to  contemn  or  despise  it. 

Q.  What  kind  of  persons  stand  in  most  need  of  the  grace  of  this  sac- 
rament ? 

A.  Those  who  are  most  exposed  to  persecutions  upon  account  of  their 
religion,  or  to  temptations  against  faith. 

Q.  At  what  age  may  a  person  be  confirmed  ? 

A.  Ordinarily  speaking,  the  Church  does  not  give  confirmation  till  a 


56  THE  CEREMONIES  OF  CONFIRMATION. 

person  is  come  to  the  use  of  reason,  though  sometimes  she  confirms  in- 
fants ;  in  which  case  great  care  must  be  taken  that  they  be  put  in  mind, 
\\  hen  they  come  to  the  use  of  reason,  that  they  have  received  this  sacra- 
ment. 

Q.  What  is  the  obligation  that  a  Christian  takes  upon  himself  in 
confirmation  ? 

A.  He  enlists  himself  for  a  soldier  of  Christ ;  and  consequently  is 
obliged,  after  having  received  this  sacrament,  to  fight  manfully  the  bat- 
tles of  his  Lord. 

Q.  May  a  person  have  a  godfather  or  godmother  in  confirmation? 

A.  He  may,  by  way  of  an  instructor  or  encourager  in  the  spiritual 
warfare;  and  this  godfather  or  godmother  contracts  the  like  obligations 
as  in  the  sacrament  of  baptism,  and  the  same  spiritual  kindred. 

Q.  May  a  person  that  is  confirmed  take  a  new  name  ? 

A.  It  is  usual  so  to  do,  not  by  way  of  changing  one's  name  of  baptism,. 
but  by  adding  to  it  another  name  of  some  saint  to  whom  one  has  a  par- 
ticular devotion,  and  by  whose  prayers  he  hopes  to  acquit  himself  more 
faithfully  of  the  obligations  of  a  soldier  of  Christ. 

Q.  Is  a  person  obliged  to  receive  this  sacrament  fasting  ? 

A.  No,  he  is  not ;  though  it  is  advisable  so  to  receive  it. 

Q.  In  what  manner  is  the  sacrament  of  confirmation  administered  ? 

A.  First,  the  bishop,  turning  toward  those  that  are  to  be  confirmed, 
with  his  hands  joined  before  his  breast,  says :  "  May  the  Holy  Ghost 
come  down  upon  you,  and  the  power  of  the  Most  High  keep  you  from 
all  sin."  Ans.  "  Amen."  Then,  signing  himself  with  the  sign  of  the 
cross,  he  says :  "  Our  help  is  in  the  name  of  the  Lord."  Ans.  "  Who 
made  heaven  and  earth,"  etc. 

Then  extending  his  hands  toward  those  that  are  to  be  'confirmed 
(which  is  what  the  ancients  call  the  imposition  of  hands),  he  prays  that 
they  may  receive  the  Holy  Ghost. 

Bishop.  "  Let  us  pray." 

"  O  almighty,  everlasting  God,  who  hast  vouchsafed  to  regenerate 
these  thy  servants  by  water  and  the  Holy  Ghost,  and  who  hast  given 
them  the  remission  of  all  their  sins,  send  forth  upon  them  thy  sevenfold 
Holy  Spirit,  the  Comforter  from  heaven." 

Ans.  "  Amen." 

Bish.  "  The  spirit  of  wisdom  and  of  understanding." 

Ans.  "  Amen." 

Bish.  "  The  spirit  of  counsel  and  of  fortitude." 

Ans.  "  Amen." 

Bish.  "  The  spirit  of  knowledge  and  of  piety." 

Ans.  "  Amen." 


CONFIRM  A  TION  EXP  LA  I  NED.  5  7 

Bish.  "  Replenish  them  with  the  spirit  of  thy  fear,  and  sign  them  with 
the  sign  of  the  *J*  cross  of  Christ,  in  thy  mercy,  unto  life  everlasting. 
Through  the  same  Jesus  Christ,  thy  Son  our  Lord,  who  liveth  and  reign- 
eth  with  thee  in  the  unity  of  the  same  Holy  Spirit,  one  God,  for  ever  and 
ever.  Amen." 

Then  the  bishop  makes  the  sign  of  the  cross  with  holy  chrism  upon 
the  forehead  of  each  one  of  those  that  are  to  be  confirmed,  saying,  "N., 
I  sign  thee  with  the  sign  of  the  »f«  cross,  I  confirm  thee  with  the  chrism 
of  salvation,  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost.     Amen." 

After  which  he  gives  the  person  confirmed  a  little  blow  on  the  cheek, 
saying,  "  Pax  tecum"  that  is,  "Peace  be  with  thee." 

Then  the  bishop,  standing  with  his  face  toward  the  altar,  prays  for 
those  that  have  been  confirmed,  that  the  Holy  Ghost  may  ever  dwell  in 
their  hearts,  and  make  them  the  temple  of  His  glory.  He  then  dismisses 
them  with  his  blessing :  "  Behold,  thus  shall  every  man  be  blessed  who 
feareth  the  Lord.  May  the  Lord  bless  you  from  Sion,  that  you  may  see 
the  good  things  of  Jerusalem  all  the  days  of  your  life,  and  may  have  life 
everlasting.     Amen." 

Q.  I  would  willingly  be  instructed  in  the  meaning  of  these  ceremo- 
nies ;  therefore  pray  tell  me,  first,  why  the  Church  makes  use  of  chrism 
in  confirmation  ;  and  what  this  chrism  is. 

A.  Chrism  is  a  compound  of  the  oil  of  olives  and  balm  of  Gilead, 
solemnly  consecrated  by  the  bishop  on  Maundy  Thursday  ;  and  the  unc- 
tion, or  outward  anointing  of  the  forehead  with  chrism,  is  to  represent 
the  inward  anointing  of  the  soul  in  this  sacrament  with  the  Holy  Ghost. 
The  oil,  whose  properties  are  to  fortify  the  limbs,  and  to  give  a  certain 
vigor  to  the  body,  to  assuage  our  pains,  etc.,  represents  the  like  spiritual 
effects  of  the  grace  of  the  sacrament  in  the  soul.  And  the  balm,  which 
is  of  a  sweet  smell,  represents  the  good  odor  or  sweet  savor  of  Christian 
virtues  and  an  innocent  life,  with  which  we  are  to  edify  our  neighbors 
after  having  received  this  sacrament. 

Q.  Why  is  this  unction  made  on  the  forehead,  and  in  the  form  of  a 
cross  ? 

A.  To  give  us  to  understand  that  the  effect  of  this  sacrament  is  to 
arm  us  against  worldly  fear  and  shame  :  and  therefore  we  receive  the 
standard  of  the  cross  of  Christ  upon  our  foreheads,  to  teach  us  to  make 
an  open  profession  of  His  doctrine  and  maxims,  and  not  to  flinch  from 
this  profession  for  fear  of  anything  that  the  world  can  either  say  or  do. 

Q.  What  is  the  meaning  of  the  bishop's  giving  a  little  blow  on  the 
cheek  to  the  person  that  is  confirmed  ? 

A.  It  is  to  imprint  in  his  mind  that,  from  this  time  forward,  he  is  to 


58  SACRAMENT  OF  THE  EUCHARIST. 

be  ready,  like  a  true  soldier  of  Jesus  Christ,  to  suffer  patiently  all  kinds  of 
affronts  and  injuries  for  his  faith. 

Q.  And  why  does  the  bishop,  at  the  same  time  as  he  gives  the  blow, 
say,  "  Peace  be  with  thee  "  ? 

A.  To  signify  that  the  true  peace  of  God,  which,  as  St.  Paul  says, 
44  exceeds  all  understanding,"*  is  chiefly  to  be  found  in  patient  suffering 
for  God  and  His  truths. 


CHAPTER  V. 

OF   THE    SACRAMENT   OF   THE    EUCHARIST. 

Q.  What  do  you  mean  by  the  sacrament  of  the  Eucharist  ? 

A.  The  sacrament  which  our  Lord  Jesus  Christ  instituted  at  His  last 
supper,  in  which  He  gives  us  His  body  and  blood  under  the  forms  or  ap- 
pearances of  bread  and  wine. 

Q.  Why  do  you  call  this  sacrament  the  Eucharist  ? 

A.  Because  the  primitive  Church  and  the  holy  fathersf  have  usually 
called  it  so :  for  the  word  "  Eucharist "  in  the  Greek  signifies  "  thanks- 
giving," and  is  applied  to  this  sacrament  because  of  the  thanksgiving 
which  our  Lord  offered  in  the  first  institution  of  it,  St.  Matt.  xxvi.  27;  St. 
Mark  xiv.  23  ;  St.  Luke  xxii.  19  ;  1  Cor.  xi.  24.  And  because  of  the 
thanksgiving  with  which  we  are  obliged  to  offer  and  receive  this  great  sac- 
rament and  sacrifice,  which  contains  the  abridgment  of  all  God's  wonders, 
the  fountain  of  all  grace,  the  standing  memorial  of  our  redemption,  and 
the  pledge  of  a  happy  eternity.  This  blessed  sacrament  is  also  called  the 
holy  Communion,  because  it  unites  the  faithful  with  one  another,  and 
with  their  Head,  Jesus  Christ.  (1  Cor.  x.  16,  17.)  And  it  is  called  the 
Supper  of  our  Lord,  because  it  was  first  instituted  by  Christ  at  His  last 
supper. 

Q.  What  is  the  faith  of  the  Catholic  Church  concerning  this  sacrament  ? 

A.  That  the  bread  and  wine  are  changed  by  the  words  of  consecration 
into  the  real  body  and  blood  of  Christ. 

Q.  Is  it,  then,  the  belief  of  the  Church,  that  Jesus  Christ  Himself,  true 
God  and  man,  is  truly,  really,  and  substantially  present  in  the  blessed 
sacrament  ? 

A.  It  is  ;  for  where  the  body  and  blood  of  Christ  are,  there  His  soul 
also  and  His  divinity  must  needs  be  ;  and  consequently  there  must  be 
whole  Christ,  God,  and  Man  :  there  is  no  taking  Him  in  pieces. 

*  Philip,  iv.  7. 

f  St.  Justin,  3  in  Apolog.  2.  St.  Irenaeus,  i.  4.  c.  34.  Tertullian,  L.  de  Cor.  Militis,  c.  8.  St.  Cyprian, 
Episl.  54.    1st  Council  of  Nice,  can.  18. 


PROOFS  OF  THE  REAL  PRESENCE.  59 

Q.  Is  that  which  we  receive  in  this  sacrament  the  same  body  as  that 
which  was  born  of  the  blessed  Virgin,  and  which  suffered  for  us  upon  the 
cross  ? 

A.  It  is  the  same  body  ;  for  Christ  never  had  but  one  body  ;  the  only 
difference  is  that  then  His  body  was  mortal  and  passible,  but  now  im- 
mortal and  impassible. 

Q.  Then  the  body  of  Christ  in  the  sacrament  cannot  be  hurt  or  divided, 
neither  is  it  capable  of  being  digested  or  corrupted  ? 

A.  No,  certainly  :  for  though  the  sacramental  species,  or  the  outward 
forms  of  bread  and  wine,  are  liable  to  these  changes,  the  body  of  Christ 
is  not. 

Q.  Is  it,  then,  a  spiritual  body  ? 

A.  It  may  be  called  a  spiritual  body,  in  the  same  sense  as  St.  Paul  (i 
Cor.  xv.  44),  speaking  of  the  resurrection  of  the  body,  says:  "  It  is  sown 
a  natural  body,  it  is  raised  a  spiritual  body  ;  "  not  but  that  it  still  remains 
a  true  body,  as  to  all  that  is  essential  to  a  body,  but  that  it  partakes  in 
some  measure  of  the  qualities  and  properties  of  a  spirit. 

SECTION   I. THE    FIRST    PROOF    OF    THE    REAL    PRESENCE,  FROM    THE    WORDS    OF 

CHRIST  AT  THE  FIRST  INSTITUTION  OF  THIS  BLESSED  SACRAMENT. 

Q.  How  do  you  prove  the  real  presence  of  the  body  and  blood  of 
Christ  in  this  sacrament  ? 

A.  I  prove  it,  first,  from  the  express  and  plain  words  of  Christ  Himself, 
the  Eternal  Truth,  delivered  at  the  time  of  the  first  institution  of  this 
blessed  sacrament,  and  recorded  in  no  less  than  four  different  places  in 
the  New  Testament,  viz.,  St.  Matt.  xxvi.  26,  27;  St.  Mark  xiv.  22,  24  ;  St. 
Luke  xxii.  19  ;  1  Cor.  xi.  24,  25.  In  all  these  places  Christ  Himself  as- 
sures us  that  what  He  gives  us  in  the  blessed  sacrament  is  His  own  body 
and  blood.  St.  Matt.  xxvi.  :  "Take  ye  and  eat ;  this  is  my  body.  .  .  This 
is  my  blood  of  the  new  testament,  which  shall  be  shed  for  many  unto  the 
remission  of  sins."  St.  Mark  xiv. :  "  Take  ye  and  eat ;  this  is  my  body 
.  .  .  This  is  my  blood  of  the  new  testament,  which  shall  be  shed  for 
many."  St.  Luke  xxii. :  "This  is  my  body  which  is  given  for  you  .  .  . 
This  chalice  is  the  new  testament  in  my  blood,  which  shall  be  shed  for 
you."  1  Cor.  xi.  :  "  This  is  my  body  which  is  broken  [in  the  Greek,  klom- 
enon,  "  sacrificed  "]  for  you  .  .  .  This  dnalice  is  the  new  testament  in  my 
blood."  Now  the  body  which  was  given  and  sacrificed  for  us,  the  blood 
of  the  new  testament  which  was  shed  for  us,  is  without  any  doubt  the 
real  body  and  blood  of  Christ ;  therefore  what  Christ  gives  us  in  this 
blessed  sacrament  is  His  real  body  and  blood  :  nothing  can  be  more  plain. 

Q.  Why  do  you  take  these  words  of  Christ  at  His  last  supper,  accord- 
ing to  the  literal,  rather  than  in  the  figurative  sense  ? 


60  PROOFS  OF  THE  REAL  PRESENCE. 

A.  You  might  as  well  ask  a  traveler  why  he  chooses  to  go  the  high 
road,  rather  than  by  the  by-paths  with  evident  danger  of  losing  his  way. 
We  take  the  words  of  Christ  according  to  their  plain,  obvious,  and  natural 
meaning,  agreeably  to  that  general  rule  acknowledged  by  our  adversa- 
ries,* that  in  interpreting  Scripture  the  literal  sense  of  the  words  is  not  to 
be  forsaken  and  a  figurative  one  followed  without  necessity  ;  and  that 
the  natural  and  proper  sense  is  always  to  be  preferred,  where  the  case 
will  admit  it.  It  is  not  therefore  incumbent  upon  us  to  give  a  reason  why 
we  take  these  words  of  Christ  according  to  their  natural  and  proper  sense  ; 
but  it  is  our  adversaries'  business  to  show  a  necessity  of  taking  them 
otherwise.  The  words  themselves  plainly  speak  for  us  ;  for  Christ  did. 
not  say,  "  This  is  a  figure  of  my  body,"  and  "  This  is  a  figure  of  my  blood  ;" 
but  He  said,  "This  is  my  body,"  and  "This  is  my  blood."  It  is  their 
duty,  as  they  value  the  salvation  of  their  souls,  to  beware  of  offering  vio- 
lence to  texts  so  plain,  and  of  wresting  them  from  their  evident  meaning. 

However,  we  have  many  reasons  to  offer  why  we  take  the  words  of 
Christ  (which  He  spoke  at  His  last  supper  in  the  institution  of  the  blessed 
sacrament)  in  their  most  plain,  natural,  and  obvious  meaning.  First,  be- 
cause He  was  then  alone  with  His  twelve  Apostles,  His  bosom  friends  and 
confidants,  to  whom  He  was  always  accustomed  to  explain  in  clear  terms 
whatever  was  obscure  in  His  parables  or  other  discourses  to  the  people. 
St.  Mark  iv.  1 1 :  "  To  you,"  says  He  to  His  disciples,  "  it  is  given  to  know 
the  mysteries  [the  secrets]  of  the  kingdom  of  God,  but  unto  them  that  are 
without,  all  things  are  done  in  parables."  And  ver.  34  :  "  Without  a  par- 
able spoke  he  not  unto  them  [the  people]  :  but  when  they  were  alone  he 
expounded  all  things  to  his  disciples."  St.  John  xv.  15  :  "I  will  not  now 
call  you  servants  ;  for  the  servant  knoweth  not  what  his  Lord  doth  ;  but 
I  have  called  you  friends,  for  all  things  that  I  have  heard  of  my  Father, 
I  have  made  known  unto  you."  How,  then,  is  it  likely  that  on  this  most 
important  of  all  occasions,  when,  the  very  night  before  His  death,  He  was 
taking  His  last  leave  and  farewell  of  these  His  dear  friends,  He  should 
deliver  Himself  to  them  in  terms,  which  (if  they  are  not  to  be  taken  ac- 
cording to  the  letter)  are  obscure  beyond  all  example,  and  nowhere  to  be 
paralleled  ? 

2d.  He  was  at  that  time  making  a  covenant,  which  was  to  last  as  long 
as  time  itself  should  last :  He  was  enacting  a  law  which  was  to  be  for- 
ever observed  in  His  Church  :  He  was  instituting  a  sacrament,  which  was 
to  be  frequented  by  all  the  faithful  until  He  should  come  again  :  He  was, 
in  fine,  making  His  last  will  and  testament,  and  therein  bequeathing  to 
His  disciples,  and  to  us  all,  an  admirable  legacy  and  pledge  of  His  love. 
Now  such  is  the  nature  of  all  these  things,  viz.,  of  a  covenant,  of  a  law, 

*  Dr.  Harris's  Sermon  on  Transubstantiation,  pp.  7,  8. 


FROM  THE  WORDS  OF  CHRIST.  61 

of  a  sacrament,  of  a  last  will  and  testament,  that  as  he  that  makes  a  cove- 
nant, a  law,  etc.,  always  designs  that  what  he  covenants,  appoints,  or 
ordains,  should  be  rightly  observed  and  fulfilled  ;  so,  of  consequence,  he 
always  designs  that  it  should  be  rightly  understood,  and  therefore  always 
expresses  himself  in  plain  and  clear  terms  in  his  covenants,  laws,  etc. 
This  is  what  all  wise  men  observe  in  their  covenants,  laws,  and  last  wills, 
industriously  avoiding  all  obscure  expressions  which  may  give  occasion  to 
their  being  misunderstood,  or  to  contentions  and  law-suits  about  their 
meaning.  This  is  what  God  Himself  observed  in  the  old  covenant,  in  all 
the  ceremonial  and  moral  precepts  of  the  law,  in  all  the  commandments, 
in  the  institution  of  all  the  legal  sacraments,  etc  ;  all  are  expressed  in  the 
most  clear  and  plain  terms.  It  can,  then,  be  nothing  less  than  impeaching 
the  wisdom  of  the  Son  of  God,  to  imagine  that  He  should  make  His  new 
law  an  everlasting  covenant  in  figurative  and  obscure  terms,  which  He 
knew  would  be  misunderstood  by  the  greater  part  of  Christendom  ;  or  to 
suppose  that  He  should  institute  the  chief  of  all  His  sacraments  under  such 
a  form  of  words,  as,  in  their  plain,  natural,  and  obvious  meaning,  imply 
a  thing  as  widely  different  from  what  He  gives  us  therein,  as  His  own  body 
is  from  a  bit  of  bread  :  or,  in  fine,  to  believe  that  He  would  make  His  last 
will  and  testament  in  words  affectedly  ambiguous  and  obscure,  which,  if 
taken  according  to  that  sense  which  they  seem  evidently  to  express,  must 
lead  His  children  into  a  pernicious  error  concerning  the  legacy  that  He 
bequeaths  them. 

In  effect,  our  Lord  certainly  foresaw  that  His  words  would  be  taken 
according  to  the  letter  by  the  bulk  of  all  Christendom ;  that  innumerable 
of  the  most  learned  and  most  holy  would  understand  them  so ;  that  the 
Church,  even  in  her  general  councils,  would  interpret  His  words  in  this 
sense.  It  must  be,  then,  contrary  to  all  probability,  that  He  who  foresaw 
all  this  would  affect  to  express  Himself  in  this  manner  in  His  last  will  and 
testament,  had  He  not  meant  what  He  said  ;  or  that  He  should  not  have 
somewhere  explained  Himself  in  a  more  clear  way,  to  prevent  the  dread- 
ful consequence  of  His  whole  Church's  authorizing  an  error  in  a  matter  of 
so  great  importance. 

Q.  Have  you  any  other  reason  to  offer  for  taking  the  words  of  the  in- 
stitution according  to  the  letter,  rather  than  in  a  figurative  sense  ? 

A.  Yes :  we  have,  for  so  doing,  as  I  have  just  now  hinted,  the  author- 
ity of  the  best  and  most  authentic  interpreter  of  God's  Word,  viz.,  His 
holy  Church,  which  has  always  understood  these  words  of  Christ  in  their 
plain  and  literal  sense,  and  condemned  all  those  who  have  presumed  to 
wrest  them  to  a  figure.  Witness  the  many  synods  held  against  Beren- 
garius,  and  the  decrees  of  the  general  councils  of  Lateran,  Constance, 
and  Trent.     Now,  against  this  authority  hell's  gates  shall  never  prevail. 


62  OBJECTIONS  TO  THE  SACRAMENT 

(St.  Matt.  xvi.  18.)  And  with  this  interpreter  Christ  has  promised  that 
both  He  Himself  and  the  Holy  Ghost,  the  Spirit  of  truth,  should  abide 
forever.     (St.  Matt,  xxviii.  20;  St.  John  xiv.  16,  17.) 

Q.  But  are  not  many  of  Christ's  sayings  to  be  understood  figuratively.as 
when  He  says  that  He  is  "a  door,  a  vine,"  etc.  ?  And  why,  then,  may  not 
also  the  words  of  the  institution  of  the  blessed  sacrament  be  understood 
figuratively  ? 

A.  It  is  a  very  bad  argument  to  pretend  to  infer  that  because  some  of 
Christ's  words  are  to  be  taken  figuratively,  therefore  all  are  to  be  taken 
so :  that  because  in  His  parables  or  similitudes  His  words  are  not  to  be 
taken  according  to  the  letter,  therefore  we  are  to  wrest  to  a  figurative 
sense  the  words  of  the  institution  of  His  solemn  covenant,  law,  sacrament, 
and  testament,  at  His  last  supper  :  that  because  He  has  called  Himself  "a 
door,"  or  "  a  vine,"  in  circumstances  in  which  He  neither  was  nor  ever  could 
be  misunderstood  by  any  one  (He  having  taken  so  much  care  in  the  same 
places  to  explain  His  own  meaning),  therefore  He  would  call  bread  and 
Avine  His  body  and  blood,  in  circumstances  in  which  it  was  natural  to 
understand  His  words  according  to  the  letter,  as  He  foresaw  all  Chris- 
tendom would  understand  them,  and  yet  has  taken  no  care  to  prevent  this 
interpretation  of  them. 

There  is  therefore  a  manifest  disparity  between  the  case  of  the  ex- 
pressions you  mention,  viz.,  "  I  am  the  door,  the  vine,"  etc.,  and  the  words 
of  the  last  supper,  "This  is  my  body,  this  is  my  blood."  1st.  Because  the 
former  are  delivered  as  parables  and  similitudes,  and  consequently  as  fig- 
ures ;  the  latter  are  the  words  of  a  covenant,  sacrament,  and  testament,  and 
therefore  are  to  be  understood  according  to  their  most  plain  and  obvious 
meaning.  2d.  Because  the  former  are  explained  by  Christ  Himself  in 
the  same  places  in  a  figurative  sense,  and  the  latter  not.  3d.  Because  the 
former  are  worded  in  such  a  manner  as  to  carry  with  them  the  evidence 
of  a  figure,  so  that  no  man  alive  can  possibly  misunderstand  them,  or 
take  them  in  any  other  than  a  figurative  meaning ;  the  latter  are  so  ex- 
pressed, and  so  evidently  imply  the  literal  sense,  that  they  who  have  been 
the  most  desirous  to  find  a  figure  in  them  have  been  puzzled  to  do  it :  * 
and  all  Christendom  has  for  many  ages  judged  without  the  least  scruple 
that  they  ought  to  be  taken  according  to  the  letter.  4th.  Because  the 
Church  of  God  has  authorized  the  literal  interpretation  of  the  words  of 
the  institution  of  the  blessed  sacrament ;  not  so  of  those  other  expressions. 
In  fine,  because,  according  to  the  common  laws  and  customs  of  speech,  a 
thing  may,  indeed,  by  an  elegant  figure  be  called  by  the  name  of  that 
thing  of  which  it  has  the  qualities  or  properties  ;  and  thus  Christ,  by  hav- 

*  It  was  the  case  of  Luther  himself,  as  we  learn  from  his  epistle  to  his  friends  at  Strasburg,  torn.  iv. 
fol.  502.     And  of  Zuinglius,  as  we  learn  from  his  Epistle  to  Pomeranus,  fol.  256. 


OF  THE  EUCHARIST  ANSWERED.  6 


3 


ing  in  Himself  the  property  of  a  door,  inasmuch  as  it  is  by  Him  that  we 
must  enter  into  His  sheepfold  (St.  John  x.  9),  and  the  property  of  the 
vine,  in  giving  life  and  fruit  to  its  branches  (St.  John  xv.  1),  might,  accord- 
ing to  the  usual  laws  of  speech,  elegantly  call  Himself  a  door  and  a  vine  r 
but  as  it  would  be  no  elegant  metaphor  to  call  bread  and  wine,  without 
making  any  change  in  them,  His  body  and  blood — because  bread  and 
wine  have  in  themselves  neither  any  similitude,  nor  quality,  nor  property 
of  Christ's  body  and  blood — so  it  would  be  absurd,  for  the  same  reason, 
to  point  to  any  particular  door  or  vine,  and  say,  "This  is  Jesus  Christ." 

Q.  But  may  not  the  sign  or  figure,  according  to  the  common  laws  of 
speech,  be  called  by  the  name  of  the  thing  signified  ?  And  have  we  not 
instances  of  this  nature  in  Scripture  ?  as  when  Joseph,  interpreting  the 
dream  of  Pharaoh  (Gen.  xli.  26),  says,  "The  seven  beautiful  kine  are 
seven  years  ;"  and  our  Lord,  interpreting  the  parable  of  the  sower  (St. 
Luke  viii.  11),  says,  "  The  seed  is  the  word  of  God  ; "  and  St.  Paul  (1  Cor. 
x.  4)  says,  "The  rock  was  Christ." 

A.  In  certain  cases,  when  a  thing  is  already  known  to  be  a  sign  or 
figure  of  something  else,  which  it  signifies  or  represents,  it  may,  indeed, 
according  to  the  common  laws  of  speech  and  the  use  of  the  Scripture,  be 
said  to  be  such  or  such  a  thing  ;  as  in  the  interpretation  of  dreams,  par- 
ables, ancient  figures,  and  upon  such  like  occasions  ;  when  a  thing  is  said 
to  be  this  or  that,  the  meaning  is  evident,  viz.,  that  it  signifies  or  repre- 
sents this  or  that.  But  it  is  not  the  same  in  the  first  institution  of  a  sign 
or  figure  ;  because,  when  a  thing  is  not  known  beforehand  to  be  a  sign  or 
representation  of  some  other  thing,  to  call  it  abruptly  by  a  foreign  name 
would  be  contrary  to  all  laws  of  speech,  and  both  absurd  and  unintel- 
ligible. For  instance,  if  a  person,  by  an  act  of  memory,  had  appointed 
within  himself  that  an  oak  tree  should  be  a  sign  or  memorandum  of 
Alexander  the  Great,  and  pointing  to  the  tree  should  gravely  tell  his 
friends  (who  were  not  acquainted  with  his  design),  "  This  is  that  hero 
that  overcame  Darius,"  such  a  proposition  as  this  would  justly  be  cen- 
sured as  nonsensical  and  unworthy  of  a  wise  man ;  because  such  a  figure 
of  speech  would  be  contrary  to  all  laws  of  speech,  and  unintelligible. 
Just  so  would  it  have  been,  if  our  Saviour,  at  His  last  supper,  without  giv- 
ing His  disciples  any  warning  beforehand  of  His  meaning  to  speak  figur- 
atively, and  without  their  considering  beforehand  the  bread  and  wine  as 
signs  and  representations  of  anything  else,  should  have  abruptly  told 
them,  "  This  is  my  body,  this  is  my  blood,"  had  He  not  meant  that  they 
were  so  indeed.  For,  abstracting  from  the  change  which  Christ  was 
pleased  to  make  in  the  elements  by  His  almighty  word,  a  bit  of  bread  has 
no  more  similitude  to  the  body  of  Christ  than  an  oak  tree  has  to  Alexander 
the  Great.     So  that  nothing  but  the  real  presence  of  Christ's  body  and 


64  SECOND  PROOF  OF  THE  REAL  PRESENCE. 

blood  could  verify  His  words  at  His  last  supper,  or  vindicate  them  from 
being  highly  absurd  and  unworthy  the  Son  of  God. 

Q.  But  do  not  those  words  which  our  Lord  spoke  (St.  Luke  xxii.  19), 
41  This  do  for  a  commemoration  of  me,"  sufficiently  clear  up  the  difficulty, 
and  determine  His  other  words  to  a  figurative  sense  ? 

A.  These  words,  M  Do  this  in  commemoration  of  me,"  inform  us,  in- 
deed, of  the  end  for  which  we  are  to  offer  up,  and  to  receive,  the  body 
and  blood  of  Christ,  viz.,  for  a  perpetual  commemoration  of  His  death 
( 1  Cor.  xi.  26)  ;  but  they  no  way  interfere  with  those  other  words,  "  This 
is  my  body,  and  this  is  my  blood,"  so  as  to  explain  away  the  real  presence 
of  Christ's  body  and  blood.  For  why  should  Christ's  body  and  blood  be 
less  present  in  the  sacrament  because  we  are  commanded  in  the  receiving 
of  them  to  remember  His  death  ?  Certainly  St.  Matthew  and  St.  Mark, 
who,  in  their  gospels  have  quite  omitted  these  words,  "  Do  this  in  com- 
memoration of  me,"  never  looked  upon  them  as  a  necessary  explication 
of  the  words  of  the  institution,  or  as  anywise  altering  or  qualifying  the 
natural  and  obvious  meaning  of  these  words,  "  This  is  my  body,  this  is 
my  blood." 

Q.  But  does  not  the  remembrance  of  a  thing  suppose  it  to  be  absent ; 
for,  otherwise,  why  should  we  be  commanded  to  remember  it  ? 

A.  Whatsoever  things  we  may  be  liable  to  forget,  whether  really  pres- 
ent or  really  absent,  may  be  the  object  of  our  remembrance  ;  and  thus  we 
are  commanded  in  Scripture  to  "  Remember  God."  (Deut.  viii.  18  ;  Eccles. 
xii.  1.)  For  "  in  Him  we  live,  and  move,  and  be."  (Acts  xvii.  28.)  So 
that  this  command  of  remembering  Christ's  death  is  no  wise  opposed  to 
His  real  presence ;  but  the  most  that  can  be  inferred  from  it  is,  that  He 
is  not  visibly  present,  which  is  very  true  ;  and  therefore,  lest  we  should 
forget  Him,  this  remembrance  is  enjoined.  Besides,  if  we  hearken  to  the 
Apostle  (1  Cor.  xi.  26),  he  will  inform  us  that  what  we  are  commanded 
to  remember  is  the  death  of  Christ.  Now  the  death  of  Christ  is  not  a 
thing  really  present,  but  really  past,  and  therefore  a  most  proper  subject 
for  our  remembrance. 

SECTION     II. THE     SECOND     PROOF     OF     THE     REAL     PRESENCE,     FROM     ST.     JOHN 

VI.  51,   ETC. 

Q.  What  other  proof  have  you  for  the  real  presence  of  Christ's  body 
and  blood  in  the  sacrament  of  the  Eucharist,  besides  the  words  of  the  in- 
stitution, "This  is  my  body,  and  this  is  my  blood  "? 

A.  We  have  a  very  strong  proof  in  the  words  of  Christ,  spoken  to 
the  Jews  in  the  sixth  chapter  of  St.  John,  where,  upon  occasion  of  the 
miracle  of  feeding  the  multitude  with  five  loaves,  having  spoken  of  the 
necessity  of  believing  in  Him  who  is  the  living  bread  that  came  down 


SECOND  PROOF  OF  THE  REAL  PRESENCE.  65 

from  heaven,  He  passes  from  this  discourse  concerning  faith,  to  speak  of 
this  sacrament,  ver.  51,  etc.  "I  am  the  living  bread  which  came  down 
from  heaven  :  If  any  man  eat  of  this  bread,  he  shall  live  for  ever :  and 
the  bread  that  I  will  give  is  my  flesh,  for  the  life  of  the  world.  The 
Jews,  therefore,  strove  among  themselves,  saying,  How  can  this  man 
give  us  his  flesh  to  eat  ?  Then  Jesus  said  to  them  :  Amen,  amen,  I  say 
unto  you,  except  you  eat  the  flesh  of  the  Son  of  man,  and  drink  His 
blood,  you  shall  not  have  life  in  you.  He  that  eateth  my  flesh  and 
drinketh  my  blood  hath  everlasting  life,  and  I  will  raise  him  up  in  the 
last  day  ;  for  my  flesh  is  meat  indeed,  and  my  blood  is  drink  indeed. 
He  that  eateth  my  flesh  and  drinketh  my  blood  abideth  in  me  and  I  in 
him.  As  the  living  Father  hath  sent  me,  and  I  live  by  the  Father,  so  he 
that  eateth  me,  the  same  also  shall  live  by  me.  This  is  the  bread  that 
came  down  from  heaven.  Not  as  your  fathers  did  eat  manna,  and  are 
dead.  He  that  eateth  this  bread  shall  live  forever."  In  which  words  the 
eating  of  Christ's  flesh,  and  the  drinking  of  His  blood  are  so  strongly,  so 
clearly,  and  so  frequently  inculcated,  and  we  are  so  plainly  told  that  the 
bread  which  Christ  was  to  give  is  that  very  flesh  which  He  gave  for  the 
life  of  the  world,  that  he  must  be  resolved  to  keep  his  eyes  shut  against 
the  light,  who  will  not  see  so  plain  a  truth. 

Q.  How  do  you  prove  that  Christ  in  this  place  is  speaking  of  the  bless- 
ed sacrament  ? 

-  A.  By  comparing  the  words  which  He  spoke  upon  this  occasion  with 
those  which  He  delivered  at  His  last  supper  in  the  institution  of  the  bless- 
ed sacrament.  In  the  one  place  He  says,  "  The  bread  that  I  will  give  is 
my  flesh,  which  I  will  give  for  the  life  of  the  world:"  in  the  other,  taking 
bread  and  distributing  it,  He  says,  "This  is  my  body,  which  is  given  for 
you  : "  where  it  is  visible  that  the  one  is  the  promise  which  the  other  ful- 
fills ;  and  consequently,  that  both  the  one  and  the  other  have  relation  to 
the  same  sacrament.  Hence  we  find  that  the  holy  fathers  have  always 
explained  those  words  of  the  sixth  chapter  of  St.  John  as  spoken  of  the 
sacrament.  (See  St.  Irenaeus,  L.  4.  c.  34.  Origen,  Horn.  16,  upon  Num- 
bers. St.  Cyprian  upon  the  Lord's  prayer.  St.  Hilary  in  his  8th  book  of 
the  Trinity.  St.  Basil  in  his  Moral  Rules,  Reg.  1.  c.  1.  St.  Cyril  of  Jeru- 
salem, Catech.  Mystag.  4.  St.  Ambrose  of  the  Mysteries,  c.  8.  St.  John 
Chrysostom,  St.  Augustine,  and  St.  Cyril  of  Alexandria,  writing  upon 
the  sixth  chapter  of  St.  John.  St.  Epiphanius,  Haeres.  55.  Theodoret,  1. 
4.  Hist.  Eccles.  c.  11,  etc.) 

Q.  But  does  not  Christ  promise  eternal  life  (St.  John  vi.  51,  54,  and 
58),  to  every  one  that  eateth  of  that  bread  of  which  He  is  there  speak- 
ing ?  which  promise  cannot  be  understood  with  relation  to  the  sacrament, 
which  many  receive  to  their  own  damnation.     (1  Cor.  xi.  29.) 


66  THE  HOL  Y  EUCHARIST  DEFENDED  AND  EXPLAINED. 

A.  He  promises  eternal  life  to  every  one  that  eateth  of  that  bread  ; 
but  this  is  to  be  understood  provided  that  he  eat  it  worthily,  and  that  he 
persevere  in  the  grace  which  he  thereby  receives.  And  in  this  sense  it  is 
certain  that  this  sacrament  gives  eternal  life :  whereas  the  manna  of  old 
had  no  such  power,  ver.  54.  In  like  manner  our  Lord  promises  (St.  Matt, 
vii.  7,  8),  that  "  every  one  that  asketh  shall  receive  : "  and  yet  many  "ask 
and  receive  not,  because  they  ask  amiss."  (St.  James  iv.  3.)  Thus 
St.  Paul  tells  us  (Rom.  x.  13),  that  "whosoever  shall  call  upon  the  name 
of  the  Lord  shall  be  saved : "  which  also  certainly  must  be  understood 
provided  they  do  it  worthily  and  perseveringly,  lest  this  text  contradict 
that  other  (St.  Matt.  vii.  21),  "  Not  every  one  that  saith  to  me,  Lord, 
Lord,  shall  enter  into  the  kingdom  of  heaven  ;  but  he  that  doeth  the  will 
of  my  Father  who  is  in  heaven."  Thus,  in  fine,  Christ  tells  us  (St.  Mark 
xiv.  16),  "He  that  believeth  and  is  baptized  shall  be  saved:"  and  yet 
many  believe  and  are  baptized,  like  Simon  Magus  (Acts  viii.  13),  who 
for  want  of  a  true  change  of  heart,  or  of  perseverance  in  goodness,  are 
never  saved. 

Q.  But  if  those  words  of  Christ  (St.  John  vi.  52,  53,  etc.)  be  under- 
stood of  the  sacrament,  will  it  not  follow  that  no  one  cdn  be  saved  with- 
out receiving  this  sacrament,  and  that,  also,  in  both  kinds,  contrary  to 
the  belief  and  practice  of  the  Catholic  Church  ?  since  our  Lord  tells  us, 
ver.  54,  "  Amen,  amen,  I  say  unto  you,  except  you  eat  the  flesh  of  the  Son 
of  Man,  and  drink  his  blood,  you  have  [or  you  shall  have]  no  life 
in  you." 

A.  It  follows,  from  these  words,  that  there  is  a  divine  precept  for  the 
receiving  of  this  blessed  sacrament ;  which  if  persons  willfully  neglect, 
they  cannot  be  saved.  So  that  the  receiving  this  sacrament,  either  act- 
ually or  in  desire,  is  necessary  for  all  those  who  are  come  to  the  years  of 
discretion,  not  for  infants,  who  are  not  capable  of  "  discerning  the  body 
of  the  Lord."  (1  Cor.  xi.  28.)  But  that  this  sacrament  should  be  received 
by  all,  in  both  kinds,  is  not  a  divine  precept,  nor  ever  was  understood  to 
be  such  by  the  Church  of  God,  which  always  believed  that  under  either 
kind  Christ  is  received  whole  and  entire,  and  consequently,  that  under 
either  kind  we  sufficiently  comply  with  the  precept  of  receiving  His  flesh 
and  blood. 

Q.  Why  may  not  those  words  of  Christ  (St.  John  vi.  51,  52,  53,  etc.) 
be  taken  figuratively,  so  as  to  mean  no  more  than  the  believing  in  His 
incarnation  and  death  ? 

A.  Because  it  would  be  too  harsh  a  figure  of  speech,  and  unbecoming 
the  wisdom  of  the  Son  of  God,  to  express  the  believing  in  Him  by  such 
strange  metaphors  as  eating  His  flesh  and  drinking  His  blood  ;  such  as 
no  man  ever  used  before  or  since  :  and  to  repeat  and  inculcate  these  ex- 


THE  HOL  Y  E UCHARIST  DEFENDED  AND  EXPLAINED.  6 7 

pressions  so  often,  to  the  great  offence  both  of  the  Jews,  and  even  of  His 
own  disciples,  who  upon  this  account  "went  back,  and  walked  no  more 
with  him  "  (vers.  60  and  66),  when  He  might  so  easily  have  satisfied  both 
the  one  and  the  other,  by  telling  them  that  He  meant  no  more  by  all  that 
discourse  than  that  they  should  believe  in  Him. 

Q.  Did,  then,  the  Jews,  and  these  disciples  who  cried  out  (ver.  61), 
"  This  saying  is  hard,  and  who  can  hear  it  ? "  understand  our  Saviour  right, 
or  did  they  mistake  His  meaning  ? 

A.  They  understood  Him  rightly,  so  far  as  relates  to  the  real  receiving 
of  His  flesh  and  blood  ;  but  as  to  the  manner  of  receiving,  they  under- 
stood Him  no.t,  since  they  had  no  thoughts  of  His  giving  himself  whole 
and  entire,  veiled  in  a  sacrament,  but  apprehended  the  eating  of  His  flesh 
cut  off  from  His  bones,  and  drinking  of  His  blood,  according  to  the  vul- 
gar manner  of  other  meat  and  drink,  which  we  digest  and  consume. 
However,  their  not  understanding  Him  seems  not  to  have  been  so  faulty 
as  their  refusing  to  believe  Him  :  hence  our  Lord  reprehends,  not  their 
want  of  understanding,  but  their  not  believing  (ver.  64)  ;  and  Peter  in 
the  name  of  the  Apostles  (vers.  69,  70),  in  opposition  to  those  disciples 
who  had  fallen  off,  says,  "  Lord,  to  whom  shall  we  go  ?  thou  hast  the 
•words  of  eternal  life.  And  we  believe  and  have  known  that  thou  art  the 
Christ,  the  Son  of  God."  So  that  these  people  ought,  like  the  Apostles, 
to  have  submitted  themselves  to  believe  what  as  yet  they  understood  not, 
and  not  to  have  run  away  from  Him,  who  by  His  evident  miracles  proved 
Himself  to  be  the  Son  of  God,  and  consequently  incapable  of  an  untruth. 
By  which  example  we  may  see  how  much  more  wisely  Catholics  act  (who, 
in  this  mystery,  like  the  Apostles,  submit  themselves  to  believe  what  they 
cannot  comprehend,  because  they  know  that  Christ  has  the  words  of 
eternal  life)  than  those  who,  like  the  apostate  disciples,  cry  out,  "  This  is 
a  hard  saying,  and  who  can  hear  it  ?"  and  thereupon  will  walk  no  more 
with  Christ  and  His  Church. 

Q.  What  did  our  Lord  say  to  His  disciples  who  were  offended  with 
His  discourse  concerning  the  eating  of  His  flesh  ? 

A.  He  said  unto  them  (vers.  62,  63),  "Doth  this  scandalize  you,  if 
then  you  shall  see  the  Son  of  Man  ascend  up  where  he  was  before?" 
Which  words  are  variously  interpreted,  and  may  either  be  understood  to 
signify  that  they  who  made  a  difficulty  of  believing  that  He  could  give 
them  His  flesh  to  eat  then,  whilst  He  was  visibly  amongst  them,  would 
have  much  more  difficulty  in  believing  it  after  He  was  gone  from  them 
by  His  ascension ;  or  else  Christ,  by  mentioning  His  ascension,  would 
correct  their  mistaken  notion  of  His  giving  them  His  flesh  and  blood  in 
that  gross  manner  which  they  apprehended :  or,  in  fine,  He  mentioned 
His  ascension  into  heaven  to  convince  their  incredulity  by  the  evidence 


68  THE  HOL  V  EUCHARIST  DEFENDED  AND  EXPLAINED. 

of  so  great  a  miracle,  which  at  once  was  to  demonstrate  both  His  almighty 
power  and  the  truth  of  His  words. 

Q.  What  is  the  meaning  of  the  following  words  (ver.  64),  "  It  is  the 
spirit  that  quickeneth,  the  flesh  profiteth  nothing :  the  words  that  I  have 
spoken  to  you  are  spirit  and  life"? 

A.  The  meaning  is,  that  the  flesh  separated  from  the  spirit,  in  the 
manner  which  the  Jews  and  incredulous  disciples  apprehended,  would 
profit  nothing ;  for  what  would  it  avail  us  to  feed  on  dead  flesh,  separated 
from  the  soul  and  divinity,  and  consequently  from  the  life-giving  spirit? 
But  then  it  would  be  blasphemy  to  say  that  the  flesh  of  Christ,  united  to 
His  spirit  (in  that  manner  in  which  the  Catholic  Church  believes  His  flesh 
to  be  in  the  blessed  sacrament,  accompanied  with  His  soul  and  divinity), 
profits  nothing :  for  if  the  flesh  of  Christ  were  of  no  profit,  He  would 
never  have  taken  flesh  for  us,  and  His  incarnation  and  death  would  be 
unprofitable  to  us ;  which  is  the  height  of  blasphemy  to  affirm. 

"What  means,  'the  flesh  profits  nothing'?"  says  St.  Augustine,  writ- 
ing upon  this  text,  Tract.  27,  in  Joan.  "  It  profits  nothing,  as  they 
understood  it :  for  they  understood  flesh  as  it  is  torn  to  pieces  in  a  dead 
body,  or  sold  in  the  shambles,  and  not  as  it  is  animated  by  the  spirit. 
Wherefore  it  is  said,  '  the  flesh  profits  nothing,'  in  the  same  manner  as  it 
is  said,  '  knowledge  puffeth  up.'  (1  Cor.  viii.  1.)  Must  we,  then,  fly  from 
knowledge?  God  forbid:  what,  then,  means,  'knowledge  puffeth  up'? 
That  is,  if  it  be  alone  without  charity ;  therefore  the  Apostle  added,  '  but 
charity  edifieth.'  Join,  therefore,  charity  to  knowledge,  and  knowledge 
will  be  profitable,  not  by  itself,  but  through  charity  :  so  here  also,  '  the 
flesh  profiteth  nothing,'  viz.,  the  flesh  alone  :  let  the  spirit  be  joined  with 
the  flesh,  as  charity  is  to  be  joined  with  knowledge,  and  then  it  profits 
much.  For  if  the  flesh  profited  nothing,  the  Word  would  not  have  been 
made  flesh,  that  He  might  dwell  in  us."     So  far  St.  Augustine. 

Besides,  according  to  the  usual  phrase  of  the  Scripture,  flesh  and  blood 
are  often  taken  for  the  corruption  of  our  nature,  or  for  man's  natural  sense 
and  apprehension,  etc.  As  when  it  is  said,  1  Cor.  xv.  50,  "  that  flesh  and 
blood  cannot  possess  the  kingdom  of  God ; "  and  St.  Matt.  xvi.  1 7  : 
"  Flesh  and  blood  hath  not  revealed  it  unto  thee,"  etc.  And  in  this  sense, 
'  the  flesh  profiteth  nothing,"  but  it  is  the  Spirit  and  grace  of  God  that 
quickeneth  and  giveth  life  to  our  souls.  And  as  the  words  which  our 
Lord  had  spoken  to  them  tended  to  explain  to  them  so  great  a  sacrament, 
in  which  they  should  receive  this  spirit,  grace,  and  life  in  its  very  foun- 
tain, therefore  He  tells  them,  "  the  words  that  I  have  spoken  to  you  are 
spirit  and  life." 


OTHER  PROOFS  OF  THE  REAL  PRESENCE.  69 


SECTION    III. OTHER    PROOFS    OF     THE    REAL    PRESENCE    OF     CHRIST  S    BODY    AND 

BLOOD    IN    THE    BLESSED    SACRAMENT. 

Q.  Have  you  any  other  proofs  from  Scripture  of  the  real  presence  of 
the  body  and  blood  of  Christ  in  the  blessed  sacrament  ? 

A.  Yes,  1  Cor.  x.,  where  the  Apostle,  to  discourage  Christians  from 
having  anything  to  do  with  the  sacrifices  offered  to  idols,  tells  them, 
ver.  16,  that  "the  cup  of  blessing  which  we  bless  is  the  Communion  of 
the  blood  of  Christ,  and  the  bread  which  we  break  is  the  Communion  of 
the  body  of  Christ." 

2d.  1  Cor.  xi.  27 :  "  Wherefore  whosoever  shall  eat  this  bread,  or  drink 
\i  pin<f\  this  cup  of  the  Lord  unworthily,  shall  be  guilty  of  the  body  and 
blood  of  the  Lord." 

Q.  How  so,  if  what  the  unworthy  receiver  takes  be  more  than  bread 
and  wine  ? 

A.  3d.  1  Cor.  xi.  29  :  "  He  that  eateth  and  drinketh  unworthily,  eateth 
and  drinketh  judgment  to  himself,  not  discerning  the  body  of  the  Lord.'" 
How  shall  he  discern  it,  if  it  be  not  there  really  present  ? 

Q.  Have  you  anything  more  to  add  by  way  of  proof  out  of  Scripture  ? 

A.  Yes,  from  the  ancient  figures  of  the  Eucharist,  which  demonstrate 
that  there  is  something  more  noble  in  it  than  bread  and  wine,  taken  only 
in  remembrance  of  Christ. 

Q.  What  are  those  figures  ? 

A.  They  are  many  ;  but  I  shall  take  notice  chiefly  of  three,  viz.,  the 
paschal  lamb,  the  blood  of  the  testament,  and  the  manna  from  heaven. 

Q.  How  do  you  prove  that  these  three  were  figures  of  the  Eucharist  ? 

A.  I  prove  it  with  regard  to  the  paschal  lamb  (which  is  acknowledged 
at  all  hands  to  have  been  a  type  of  Christ),  because  it  is  visible  that  the 
rites  and  ceremonies  of  it,  prescribed  (Exodus  xii.),  had  chiefly  relation 
to  the  eating  of  it ;  and  consequently  this  typical  lamb  in  the  Old  Testa- 
ment corresponds  to  the  Lamb  of  God  in  the  New  Testament  as  eaten 
by  His  people  in  this  sacrament,  which  for  this  reason  was  instituted  im- 
mediately after  our  Lord  had  eaten  the  passover  with  His  disciples,  that 
the  figure  might  be  both  explained  and  accomplished,  and  might  make 
way  for  the  truth.  (See,  concerning  this  figure,  the  current  sense  of  the 
fathers  in  Tertullian,  L.  4.  in  Marcionem.  St.  Cyprian,  L.  de  Unitate 
Ecclesice.  St.  Jerome  in  c.  26.  St.  Matthiae.  ...  St.  Chrysostom,  HomiL 
de  Proditione  Judce.  St.  Augustine,  L.  2.  contra  Literas  Petiliani,  c.  2>7- 
St.  Gaudentius,  Tract.  2.  in  Exod.  St.  Cyril  of  Alexandria,  contra  Nestor., 
p.  112.  Theodoret  in  1  Cor.  xi.  St.  Leo,  Serm.  7.  de  Passione  Domini. 
Hesychius  in  c.  23.  Levit.     St.  Gregory,  Horn.  22.  in  Evang.) 

2d.  That  "  the  blood  of  the  testament  with  which  Moses  sprinkled  the 


;o  OTHER  PROOFS  OF  THE  REAL  PRESENCE. 

people  (Exod.  xxiv.  and  Ileb.  ix.),  saying,  "  This  is  the  blood  of  the  testa- 
ment which  God  hath  enjoined  unto  you."  was  a  figure  of  the  blood  of 
Christ  in  this  sacrament,  our  Lord  Himself  sufficiently  declared,  by  evi- 
dently alluding  to  this  figure,  when  He  gave  the  cup  to  His  disciples, 
saying,  "This  is  my  blood  of  the  new  testament;"  (St.  Matt.  xxvi.  28  ; 
St.  Mark  xiv.  24),  or,  "  This  cup  is  the  new  testament  in  my  blood."  (St. 
Luke  xxii.  20;  1  Cor.  xi.  25.) 

3d.  That  the  manna  was  a  figure  of  this  sacrament,  appears  from  St. 
John  vi.  5S  :  "  Not  as  your  fathers  did  eat  manna  and  are  dead  :  he  that 
eateth  this  bread  shall  live  forever."  And  from  1  Cor.  x.,  where  the 
Apostles,  speaking  of  the  figures  of  our  sacraments  in  the  Old  Law,  and 
taking  notice  of  the  cloud  and  the  passage  of  the  Red  Sea  as  figures  of 
baptism  (vers.  1  and  2),  in  the  3d  and  4th  verses  gives  the  manna  and 
the  water  from  the  rock  as  figures  of  the  Eucharist.  The  same  is  the  cur- 
rent doctrine  of  the  holy  fathers,  and  is  sufficiently  demonstrated  from 
the  analogy  which  is  found  between  the  manna  and  this  blessed  sacra- 
ment. For  which  see  the  annotations  in  the  Douay  Bible,  upon  the  six- 
teenth chapter  of  Exodus. 

Q.  How  do  you  prove  from  these  ancient  figures  the  real  presence  of 
Christ's  body  and  blood  in  this  sacrament  ? 

A.  Because,  if  in  this  sacrament  there  were  nothing  more  than  bread 
and  wine  taken  in  remembrance  of  Christ,  and  as  types  and  figures  of 
His  body  and  blood,  then  would  the  figures  of  the  Old  Law  equal  the 
sacraments  of  the  New  Law,  yea,  far  excel  them.  For,  who  does  not  see 
that  the  paschal  lamb  was  a  more  noble  type,  and  far  better  representing 
Christ  than  bread  and  wine  ?  Who  does  not  perceive  that  the  blood  of 
victims  solemnly  sacrificed  to  God  was  a  better  figure  of  Christ's  blood 
than  the  juice  of  the  grape  ?  Who. can  question  but  the  heavenly  manna, 
which  is  called  the  bread  of  angels,  and  was  so  many  ways  miraculous, 
was  far  beyond  the  bread  of  man  ?  Who  will  not  acknowledge  that  it  is 
something  more  excellent  and  divine  to  foretell  things  to  come,  than  only 
to  commemorate  things  past  ?  It  must,  therefore,  be  visible  to  every 
Christian,  that  if  the  paschal  lamb,  the  blood  of  the  testament,  and  the 
manna,  were  types  of  Christ,  given  to  us  in  this  sacrament,  this  sacra- 
ment itself  must  be  something  more  than  a  type,  figure  or  remembrance 
of  Christ ;  and  consequently  must  contain  and  exhibit  Him  really  to  us. 

Q.  But  why  may  not  a  person  suppose  that  the  figures  of  the  Old 
Testament  might  equal  or  excel  the  sacraments  of  the  New  ? 

A.  No  one  who  pretends  to  the  name  of  Christian  can  suppose  this. 
Since  the  Apostle  assures  us  that  the  old  law  had  nothing  but  "  a  shadow 
of  the  good  things  to  come"  (Heb.  x.  1),  that  all  its  sacrifices  and  sacra- 
ments were  but  "weak  and  needy  elements"  (Gal.  iv.  9),  and  that  it  was 


OTHER  PROOFS  OF  THE  REAL  PRESENCE.  71 

annulled  by  reason  of  "  the  weakness  and  the  unprofitableness  thereof." 
(Heb.  vii.  18.)  And  does  not  the  very  nature  of  the  thing  assure  us  that 
the  figure  must  be  inferior  to  the  thing  prefigured  ? 

Q.  Have  you  any  other  argument  from  Scripture  in  favor  of  the  real 
presence  of  our  Lord's  body  in  the  blessed  sacrament  ? 

A.  Yes.  Those  innumerable  texts  of  Scripture  which  prove  the  uner- 
ring authority  of  the  Church  of  Christ,  and  the  indispensable  obligation 
of  the  faithful  to  follow  the  judgment  of  the  Church,  and  to  rest  in  her 
decisions,  plainly  demonstrate  that  to  be  the  truth  which  the  Church  so 
long  ago_declared,  with  relation  to  this  controversy ;  and  that  all  Chris- 
tians are  obliged  to  yield  to  this  decision. 

Q.  When  did  the  Church  decide  this  matter  ? 

A.  As  soon  as  ever  it  was  called  in  question,  that  is,  about  eight  hun- 
dred years  ago,  in  the  days  of  Berengarius,  who  was  the  first  that  openly 
attacked  the  doctrine  of  the  real  presence,  and  was  thereupon  condemned 
by  the  whole  Church  in  no  less  than  fourteen  councils,  held  during  his 
lifetime  in  divers  parts  of  Christendom  ;  and  the  determination  of  these 
councils  was  afterward  confirmed  by  the  general  councils  of  Lateran, 
Constance,  and  Trent. 

Q.  What  Scripture  do  you  bring  to  show  that  all  Christians  are  obliged 
to  submit  to  these  decisions  of  the  councils  and  pastors  of  the  Church  ? 

A.  St.  Matt,  xviii.  17  :  "And  if  he  will  not  hear  the  Church,  let  him 
be  to  thee  as  the  heathen  and  publican."  St.  Luke  x.  16:  "He  that 
heareth  you  heareth  me,  and  he  that  despiseth  you  despiseth  me,  and  he 
that  despiseth  me  despiseth  him  that  sent  me."  St.  John  xx.  21  :  "As  the 
father  hath  sent  me  even  so  I  send  you."  Heb.  xiii.  7  :  "  Remember  your 
prelates,  who  have  spoken  the  word  of  God  to  you  ;  whose  faith  follow." 
Ver.  17  :  "  Obey  your  prelates,  and  be  subject  to  them."  1  St.  John  iv.  6  : 
"  He  that  knoweth  God  heareth  us  [the  pastors  of  the  Church]  :  he  that  is 
not  of  God  heareth  not  us  :  by  this  we  know  the  spirit  of  truth  and  the  spirit 
of  error."  And  what  wonder  that  Christ  should  require  this  submission 
to  His  Church  and  her  "  pastors  and  teachers,  whom  he  has  given  for  the 
perfecting  of  the  saints  [etc.],  that  we  henceforth  be  no  more  children 
tossed  to  and  fro,  and  carried  about  with  every  wind  of  doctrine  .  .  ." 
since,  even  in  the  Old  Law,  He  required,  under  pain  of  death,  a  submis- 
sion to  the  synagogue  and  her  ministers  in  their  decisions  relating  to  the 
controversies  of  the  law,  as  may  be  seen  in  Deut  xvii.  8,  9,  etc. 

Q.  What  Scripture  do  you  bring  to  show  that  the  Church  is  not  liable 
to  be  mistaken  in  these  decisions  ? 

A.  This  is  evidently  proved  from  a  great  many  texts  both  of  the  Old 
and  the  New  Testament  :  in  which  we  are  assured,  1st.  That  the  "church 
of  the  living  God  is  the  pillar  and  ground  of  truth,"  and   consequently 


72  OTHER  PROOFS  OF  THE  REAL  PRESENCE. 

not  liable  to  error,  (i  Timothy  iii.  15.)  2d.  "  And  I  say  to  thee  that  thou 
art  Peter ;  and  upon  this  rock  I  will  build  my  church,  and  the  gates  of 
hell  [the  powers  of  darkness  and  error]  shall  not  prevail  against  it."  (St. 
Matt.  xvi.  18.)  3d.  "  But  because  I  have  spoken  these  things  to  you,  sor- 
row hath  filled  your  heart."  (St.  John  xvi.  6.)  "  And  behold  I  am  with 
you  all  days,  even  to  the  consummation  of  the  world."  (  St.  Matt,  xxviii. 
20.)  4th.  That  the  Holy  Ghost,  "  the  spirit  of  truth,  shall  abide  with  her 
forever,"  with  these  same  teachers  of  the  Church  (St.  John  xiv.  16,  17), 
and  "guide  them  into  all  truth,"  ch.  xvi.  13.  5th.  That  God  has  made  a 
covenant  with  the  Church,  that  His  spirit,  and  His  words,  which  He  has 
put  into  her  mouth,  at  the  time  when  our  Redeemer  came,  should  "  not 
depart  out  of  her  mouth,  nor  out  of  the  mouth  of  her  seed,  nor  out  of  the 
mouth  of  her  seed's  seed,  from  henceforth  and  for  ever."  (Isaiah  lix.  20, 
21.)  6th.  That  God  has  made  a  solemn  oath  to  His  Church,  like  that 
which  He  made  to  Noah,  "  that  He  would  not  be  wroth  with  her,  nor  re- 
buke her."  (Isaiah  liv.  9,  10.)  That  He  has  promised  to  be  her  "  ever- 
lasting light  "  (Isaiah  lx.  18,  19,  etc.)  ;  and  to  "set  his  sanctuary  in  the 
midst  of  her  for  evermore."  (Ezek.  xxxvii.  26.)  All  which  is  inconsis- 
tent with  her  being  led  astray  by  damnable  errors.  And  thus  the  Scrip- 
ture, by  plainly  giving  testimony  to  the  Church  and  Church  authority, 
plainly  also  gives  testimony  to  the  truth  of  Christ's  real  presence  in  the 
Eucharist,  which  has  been  so  often  declared  by  that  authority. 

Q.  Besides  these  arguments  from  Scripture  and  Church  authority,  have 
you  anything  else  to  allege  in  proof  of  the  real  presence  ? 

A.  Yes,  1st.  The  authority  of  all  the  ancient  fathers,  whose  plain  tes- 
timonies may  be  seen  in  an  appendix  to  a  book,  entitled,-^  Specimen  of 
the  Spirit  of  the  Dissenting  Teachers,  etc.,  anno  1736. 

2d.  The  perpetual  consent  of  the  Greeks,  and  all  the  Oriental  Chris- 
tians, demonstrated  by  Monsieur  Arnaud  and  the  Abbe  Renaudot,  in  their 
books,  bearing  title  La  Pei-petuite  de  la  Foy,  etc.,  confirmed  by  the  authentic 
testimonies  of  their  patriarchs,  archbishops,  bishops,  abbots,  etc.;  *  by  the 

*  See  the  testimony  of  seven  archbishops  of  the  Greek  Church,  Perpetuite,  vol.  viii.  p.  469.  The  testi- 
monies of  the  archbishops  and  clergy  of  the  isles  of  the  Archipelago,  etc.,  p.  472,  etc.  Of  divers  abbots  and 
religious,  chaps,  iv.  and  v.  Of  four  patriarchs  of  Constantinople,  of  the  patriarch  of  Alexandria,  and  of  thirty- 
five  metropolitans  or  archbishops,  anno  1672,  chap.  vi.  p.  623.  Of  the  churches  of  Georgia  and  Mingrelia, 
chap.  vii.  p.  634.  Of  the  patriarchs  of  Jerusalem,  and  of  several  other  archbishops,  abbots,  etc.,  pi  703.  Of 
Macarius  and  Neophytus,  patriarchs  of  Antioch,  p.  723,  etc.  Of  Methodius,  patriarch  of  Constantinople, 
Response  Generale,  p.  151.  See  also  the  orthodox  confession  of  the  Oriental  Church,  signed  by  the  four  patri- 
archs, and  many  other  bishops,  ibidem,  p.  138.  That  the  same  is  the  faith  of  the  Armenians,  is  proved  by 
the  testimony  of  Haviadour,  an  Armenian  prelate,  and  of  Uscanus,  bishop  of  St.  Sergius  ;  also  of  David  the 
patriarch,  and  other  bishops  and  priests  of  the  Armenians,  given  at  Aleppo',  an.  1668.  In  the  appendix  to 
the  first  volume  of  the  Perpetuite,  pp.  78,  81,  82.  Of  James,  patriarch  of  the  Greater  Armenia,  and  many 
other  bishops  and  priests.  Response  Generale,  i.  1,  chap,  xviii.  Of  the  archbishops  of  the  Armenians  in  Con- 
stantinople, Adrianople.  and  Amasaea.  ibid.  Of  Cruciadorus,  patriarch  of  the  Lesser  Armenia,  with  other 
bishops  and  priests,  an.  672,  torn.  3,  Perpetuite,  p.  774.  Of  the  Armenians  of  Grand  Cairo,  an.  1671,  and  of 
several  bishops  at  Ispahan  the  same  year,  ibid.  pp.   775,  778.     See  also,  in  the  first  and  third  volumes  of  the 


TRANSUBSTANTIA  TION  PRO  VED.  73 

decrees  of  their  synods  against  Cyril  Lucar  ;  *  by  the  writings  of  their 
ancientf  and  modern  divines  ;  and  by  all  their  liturgies,  and  acknowl- 
edged by  many  Protestant  witnesses.  X  Now  what  can  be  a  more  con- 
vincing evidence  of  this  doctrine's  having  been  handed  down  by  tradition 
from  the  Apostles,  than  to  see  all  sorts  of  Christians  who  have  any  pre- 
tensions to  antiquity,  agreeing  in  it  ? 

3d.  Both  ancient  and  modern  Church  history  furnishes  us  with  many 
instances  of  the  best-attested  miracles,  which  from  time  to  time  have  been 
wrought  in  testimony  of  this  sacred  truth :  of  which,  in  divers  parts  of 
Christendom,  there  are  standing  monuments  to  this  day.  It  would  be  too 
tedious  to  descend  to  particulars,  and  so  much  the  less  necessary,  because 
all  the  miracles  of  Jesus  Christ  Himself,  as  they  prove  that  He  could  not 
be  a  liar,  so  they  demonstrate  that  what  He  gives  us  in  this  sacrament  is 
verily  and  indeed  His  body  and  blood,  as  He  has  so  clearly  told  us. 

SECTION    IV. TRANSUBSTANTIATION    PROVED. OBJECTIONS    ANSWERED. 

Q.  What  do  you  understand  by  transubstantiation  ? 

A.  That  the  bread  and  wine  in  the  blessed  sacrament  are  truly,  really, 
and  substantially  changed  by  consecration  into  the  body  and  blood  of 
Christ. 

Q.  In  what,  then,  does  the  Catholic  doctrine  of  transubstantiation  dif- 
fer from  the  consubstantiation  maintained  by  the  Lutherans  ? 

A.  It  differs  in  this,  that  Luther  and  his  followers  maintained  the  real 
presence  of  the  body  and  blood  of  Christ  in  the  bread  and  wine,  or  with 
the  bread  and  wine  ;  whereas  the  Catholic  Church  believes  that  the  bread 
and  wine  are  converted  into  the  body  and  blood  of  Christ,  so  that  there 

Perpetnite,  and  in  the  Response  Generate,  many  other  attestations  of  the  belief  of  the  Muscovites,  Jacobites, 
or  Surians,  Copts,  Maronites,  and  Nestorians,  touching  the  real  presence  and  transubstantiation. 

*  See  the  acts  of  the  synod  of  Constantinople,  tyider  the  patriarch  Cyril,  of  Beraea,  an.  1639.  And  of 
the  synod  under  the  patriarch  Parthenius,  an.  1642.     And  of  the  synod  of  Cyprus,  an.  1668. 

f  See  (besides  the  testimonies  of  the  Greek  fathers  of  the  first  six  centuries)  Anastasius  of  Sina  in  his 
Odegos  ;  Germanus,  patriarch  of  Constantinople,  in  his  Theoria.  St.  John  Damascene,  Orat.  3,  de  Imagini- 
1ms,  lib.  2.  Paralel.  c.  5,  1.  4.  Fidei  Orthodoxy,  c.  13.  The  second  Council  of  Nice  of  350  bishops,  act  6. 
Elias  Cret.  Comment,  in  Orat.  1.  St.  Greg.  Naz.  Nicephorus,  patriarch  of  Constantinople,  Antihertico, 
1.  Num.  10.  Theophylactus  ad  cap.  26.  St.  Matthiae  Euthymius  in  Matt.  26.  Samonas,  bishop  of  Gaza,  in 
Discept.  contra  Achmed  Saracenum.  Nicholas  of  Methone,  de  Corp.  et  Sang.  Christi.  Nicholas  Cabasilas, 
Mark  of  Ephesus  and  Bessarion,  qui omnes  in  suis  opusculis  (says  Bishop  Forbes,  de  Fuck.  1.  1.  c.  3.)  apper- 
tissime  Transubstantionem  cofifitentur,  Jeremias  Patriarcha  in  Resp.  1  and  2  ad  Lutheranos.  Gabriel  Phila- 
delph.  de  Sacrament.  The  Greeks  of  Venice  in  Resp.  ad  Cardinal,  Guis.  Agapius,  etc.  See  also  in  the  two 
additional  volumes  of  Renaudotto,  the  Perpetuite  de  la  Foy,  etc.,  the  concurrent  testimonies  of  divines  of  the 
other  Oriental  sects,  and  of  all  their  liturgies. 

%  Sir  Edwin  Sandy's  Relation  of  the  Religions  of  the  West,  p.  235.  Doctor  Potter's  Answer  to  Charity 
Mistaken,  p.  225.  Bishop  Forbes  de  Euch.  1.  1.  c.  3.  p.  412.  Crusius  in  Germano-graecia,  1.  5,  p.  226. 
Danawerus,  1.  de  Eccles.  Grac.  hodierna,  p.  46,  etc.  Hence,  Doctor  Philip  Nicholai,  a  Protestant,  in  his  first 
book  of  the  Kingdom  of  Christ,  p.  22,  writeth  thus  :  "  Let  my  Christian  readers  be  assured,  that  not  only 
the  churches  of  the  Greeks  but  also  of  the  Russians,  and  the  Georgians,  and  the  Armenians,  and  the  Indians, 
•and  the  Ethiopians,  as  many  of  them  as  believe  in  Christ,  hold  the  true  and  real  presence  of  the  body  and 
blood  of  the  Lord,"  etc. 


74  TRANSUBSTANTIA  TION  PRO  VED. 

remains  nothing  of  the  inward  substance  of  the  bread  and  wine  after 
consecration,  but  only  the  outward  appearances  or  accidents. 

Q.  How  do  you  prove  this  transubstantiation  ? 

A.  ist.  From  the  texts  of  Scripture  above  quoted,  especially  from  the 
words  of  the  institution  (St.  Matt.  xxvi.  26,  etc.),  and  from  the  words  of 
Christ  (St.  John  vi.  51,  etc.),  for  our  Lord,  when  He  first  gave  the  blessed 
sacrament,  did  not  say,  "  in  this,  or  with  this,  is  my  body  and  blood  ; "  but 
He  said,"  This  is  my  body,"  and  "  this  is  my  blood."  Neither  did  He  say  (St. 
John  vi.),  "  in  the  bread  that  I  will  give  will  I  give  you  my  flesh,"  etc.,  but 
He  said,  "  The  bread  that  I  will  give  is  my  flesh  for  the  life  of  the  world." 

2d.  From  the  tradition  of  the  ancient  fathers,  whose  doctrine  may  be 
seen  in  the  books  above  quoted. 

3d.  From  the  authority  and  decision  of  the  Church  of  God,  in  her  gen- 
eral councils  of  Lateran,  Constance,  and  Trent. 

And  indeed  (supposing  that  the  words  of  Christ,  in  the  institution  of 
the  blessed  sacrament,  are  to  be  taken  according  to  the  letter,  as  both 
Catholics  and  Lutherans  agree),  the  most  learned  Protestants  have  often 
urged  against  Luther  and  his  followers  that  the  Catholic  transubstantia- 
tion is  more  agreeable  to  the  letter  of  Christ's  words  than  the  Lutherans' 
consubstantiation.  (See  the  Bishop  of  Meaux's  Histoire  des  Variations,  1, 
2,  num.31,  32,  33.) 

Q.  But  does  not  St.  Paul,  1  Cor.  x.  and  xi.,  speaking  of  the  sacrament, 
after  consecration,  call  it  bread  ? 

A.  He  does;  and  so  do  we,  ist.  Because  it  is  the  bread  of  life,  the 
food  and  nourishment  of  the  soul.  2d.  Because  it  still  retains  the  quali- 
ties and  accidents  of  bread,  and  has  the  whole  outward  appearance  of 
bread  ;  and  therefore,  according  to  the  Scripture  phrase,  it  is  called  bread, 
as  angels  appearing  in  the  shape  of  men  are  oftentimes  in  Scripture  called 
men.  (See  St.  Luke  xxiv.  4,  and  Acts  i.  10,  etc.)  3d.  Because  it  was  con- 
secrated from  bread,  and  therefore,  according  to  the  usual  method  of 
speaking  in  Scripture,  it  is  called  bread,  being  made  from  bread  ;  as  man 
is  called  dust  (Gen.  iii.  10),  because  made  out  of  dust  ;  and  the  serpent  is 
called  a  rod  (Exod.  vii.  13)  because  made  from  a  rod,  etc. 

Besides,  we  have  two  very  good  interpreters  that  inform  us  what  this 
bread  is,  of  which  St.  Paul  is  there  speaking,  viz.,  the  same  Apostle,  when 
he  tells  us  (1  Cor.  x.  16)  that  "the  bread  which  we  break  is  the  commun- 
ion of  the  body  of  Christ ;  "  and  our  Saviour  Himself  when  He  tells  us 
(St.  John  vi.  52),  "  and  the  bread  that  I  will  give  is  my  flesh  for  the  life 
of  the  world." 

Q.  But  what  will  you  say  to  our  Saviour's  calling  the  sacrament  the 
"  fruit  of  the  vine  "  ?    (St.  Matt.  xxvi.  29.) 

A.  If  it  were  certain  our  Saviour  had  so  called  the  consecrated  wine 


OBJECTIONS  ANSWERED.  75 

of  the  blessed  sacrament,  it  would  prove  no  more  than  St.  Paul's  calling 
the  other  kind  bread  ;  that  is,  it  would  only  show  that  the  name  of  wine, 
or  the  fruit  of  the  vine,  might  be  given  to  it,  from  having  the  accidents 
and  appearance  of  wine,  and  having  been  consecrated  from  wine.  But 
there  is  all  the  reason  in  the  world  to  think  that  this  appellation  of  the 
fruit  of  the  vine  was  given  by  our  Saviour,  not  to  the  consecrated  cup  or 
chalice,  but  to  the  wine  of  the  paschal  supper,  which  they  drank  before 
the  institution  of  the  sacrament.  This  appears  evident  from  St.  Luke, 
who  thus  relates  the  whole  matter,  chap.  xxii. 

Ver.  14.  "And  when  the  hour  was  come,  he  sat  down,  and  the  twelve 
apostles  with  him. 

15.  "  And  he  said  to  them,  With  desire  I  have  desired  to  eat  this  Pasch 
with  you  before  I  suffer. 

16.  "  For  I  say  to  you,  that  from  this  time  I  will  not  eat  it,  till  it  be 
fulfilled  in  the  kingdom  of  God. 

17.  "  And  having  taken  the  chalice,  he  gave  thanks  and  said,  Take 
and  divide  it  among  you. 

18.  "  For  I  say  to  you,  that  I  will  not  drink  of  the  fruit  of  the  vine,  till 
the  kingdom  of  God  come. 

19.  "  And  taking  bread,  he  gave  thanks,  and  brake  and  gave  to  them, 
saying,  This  is  my  body  which  is  given  for  you  :  do  this  for  a  commem- 
oration of  me. 

20.  "  In  like  manner,  the  chalice  also,  after  he  had  supped,  saying, 
This  is  the  chalice,  the  new  testament  in  my  blood,  which  shall  be  shed 
for  you. 

21.  "But  yet  behold,  the  hand  of  him  that  betrayeth  me  is  with  me 
on  the  table." 

Where  it  is  visible  that  it  was  not  the  sacramental  cup,  but  that  which 
was  drank  with  the  passover,  to  which  our  Saviour  gives  the  name  of  the 
fruit  of  the  vine. 

Q.  But  if  the  bread  and  wine  do  not.  remain  after  consecration,  what 
then  becomes  of  them  ? 

A.  They  are  changed  by  the  consecration  into  the  body  and  blood  of 
Christ. 

Q.  How  can  bread  and  wine  be  changed  into  the  body  and  blood  of 
Christ  ? 

A.  By  the  almighty  power  of  God  (to  whom  nothing  is  hard  or  im- 
possible), who  formerly  changed  water  into  blood,  and  a  rod  into  a  ser- 
pent (Exod.  vii.),  and  water  into  wine  (St.  John  ii.),  and  who  daily 
changes  bread  and  wine  by  digestion  into  our  body  and  blood. 

Q.  But  do  not  all  our  senses  bear  testimony,  that  the  bread  and  wine 
still  remain  ? 


76  TRANSUBSTANTIA  TION  PRO  VED. 

A.  No:  they  only  bear  testimony  that  there  remain  the  color  and 
taste  of  bread  and  wine,  as  indeed  there  do  ;  but  as  to  the  inward  sub- 
stance, this  is  not  the  object  of  any  of  the  senses,  nor  can  be  perceived 
by  any  of  them. 

Q.  Are  not  our  senses  deceived,  then,  in  this  case  ? 

A.  Properly  speaking,  they  are  not,  because  they  truly  represent  what 
is  truly  there,  viz.,  the  color,  shape,  taste,  etc.,  of  bread  and  wine ;  but  it 
is  the  judgment  that  is  deceived,  when,  upon  account  of  the  color,  shape, 
taste,  etc.,  it  too  hastily  pronounces  that  this  is  bread  and  wine. 

Q.  But  are  we  not  sufficiently  authorized  by  the  testimony  of  the 
senses,  to  make  a  judgment  of  a  thing's  being  in  effect  that  which  it  has 
all  the  appearances  of  ? 

A.  Regularly  speaking,  we  are,  when  neither  reason  nor  divine  au- 
thority interposes  itself  to  oblige  us  to  make  another  judgment.  And 
thus  the  miracles  and  resurrection  of  Christ  were  demonstrated  to  the 
Apostles  by  the  testimony  of  their  senses.  But  the  case  would  have  been 
altered,  if  God  Himself  had  assured  them  that  what  appeared  to  be  flesh 
and  bones  was  indeed  another  thing  ;  for  in  such  a  case  they  ought  cer- 
tainly to  have  believed  the  testimony  of  God  rather  than  their  own  senses. 

Q.  Can  you  give  any  instances  in  which  the  testimony  of  man's 
senses  has  represented  one  thing,  and  the  divine  authority  of  God's  Word 
has  assured  us  that  it  was  not  indeed  what  it  appeared  to  be,  but  quite 
another  thing  ? 

A.  Yes,  we  have#many  such  instances  in  Scripture,  as  when  angels 
have  appeared  in  the  shape  of  men,  Gen.  xix.;  St.  Matt,  xxviii.;  St.  Mark 
xvi.,  etc.;  and  the  Holy  Ghost  in  the  shape  of  a  dove,  St.  Luke  iii.  22,  etc. 

Q.  Is  there  not,  then,  any  of  our  senses  that  we  may  trust  to,  in  rela- 
tion to  the  judgment  that  we  are  to  make  concerning  the  inward  part  of 
the  sacrament  of  the  Eucharist  ? 

A.  Yes,  we  may  safely  trust  to  the  sense  of  hearing  which  informs  us 
by  the  Word  of  God,  and  the  authority  of  the  Church  of  God,  that  what 
appears  to  be  bread  and  wine  in  this  sacrament  is  indeed  the  body  and 
blood  of  Christ :  now  "  faith  then  cometh  by  hearing  [St.  Paul,  Rom.  x. 
1 7],  and  hearing  by  the  word  of  Christ." 

Q.  But  if  the  substance  of  the  bread  and  wine  be  not  there,  what  is 
it,  then,  that  gives  nourishment  to  our  bodies  when  we  receive  this  sacra- 
ment ? 

A.  This  sacrament  was  not  ordained  for  the  nourishment  of  the  body, 
but  of  the  soul,  though  I  do  not  deny  but  the  body  is  also  nourished 
when  we  receive  the  blessed  Eucharist,  not  by  the  substance  of  the  bread 
and  wine,  which  is  not  there,  nor  by  the  body  and  blood  of  Christ,  which 
is  incorruptible,  and  therefore  cannot  be  digested  for  our  corporal  nour- 


OBJECTIONS  ANSWERED.  77 

ishment,  but  by  the  quantity  and  other  accidents  of  the  bread  and  wine 
(if,  with  the  Aristotelian  philosophers,  you  suppose  them  really  distin- 
guished from  matter  and  substance),  or  by  another  substance  which  the 
Almighty  substitutes,  when,  by  the  ordinary  course  of  digestion  the  sac- 
ramental species  are  changed,  and  the  body  and  blood  of  Christ  cease 
to  be  there. 

Q.  But  how  can  the  accidents  of  bread  and  wine  remain  without  the 
substance  ? 

A,  By  the  almighty  power  of  God  ;  which  answer,  if  it  satisfy  you  not, 
I  refer  you  to  the  Cartesian  philosophers,  who  will  tell  you  that  as  the 
body  and  blood  of  Christ  in  the  sacrament  are  contained  precisely  in  the 
same  circumscription  and  dimensions  as  the  bread  and  wine  were  before 
the  consecration,  it  follows,  of  course,  that  they  must  affect  our  senses  in 
the  same  manner :  now,  color,  taste,  etc.,  according  to  modern  philoso- 
phy, are  nothing  but  the  affections  of  our  senses.  (See  Purchot,  part  I. 
Phys.  2,  sec.  5,  cap.  1.) 

Q.  How  can  the  whole  body  and  blood  of  Christ  be  contained  in  so 
small  a  space  as  that  of  the  Host ;  nay,  even  in  the  smallest  sensible  par- 
ticle of  it  ? 

A.  By  the  same  almighty  power  by  which  a  camel  can  pass  through 
the  eye  of  a  needle  :  "  With  men  this  is  impossible,"  says  our  Saviour 
(St.  Matt.  xix.  26,  and  St.  Mark  x.  27),  "  but  not  with  God.  For  all  things 
are  possible  with  God." 

Q.  How  can  the  body  of  Christ  be  both  in  heaven  and,  at  the  same 
time,  in  so  many  places  upon  earth  ? 

A.  By  the  same  almighty  power  of  God,  which  we  profess  in  the  very 
first  article  of  our  creed,  when  we  say,  "  I  believe  in  God  the  Father  Al- 
mighty." So  that  it  is  a  question  better  becoming  an  infidel  than  a  Chris- 
tian to  ask,  "  How  can  this  be  ? "  when  we  are  speaking  of  a  God  to 
whom  nothing  is  impossible  ;  and  who  would  not  be  God,  indeed,  if  He 
could  not  do  infinitely  more  than  we  can  conceive.  It  is  like  the  Jew- 
ish question  (St.  John  vi.  52),  "How  can  this  man  give  us  his  flesh  to 
eat  ? "  As  if  the  power  of  God  were  not  as  incomprehensible  as  Himself  ; 
and  as  if  it  were  not  worse  than  madness  for  weak  mortals  to  pretend  to 
fathom  the  immense  depth  of  the  power  of  the  Almighty  by  the  short 
line  and  plummet  of  human  reason. 

Q.  But  is  it  not  an  evident  contradiction  for  the  same  body  to  be  at 
once  in  two  places  ? 

A.  Not  at  all ;  no  more  than  for  one  God  to  subsist  in  three  distinct 
persons  ;  or  one  person  in  two  natures  ;  or  one  soul  to  be  at  once  in  the 
head  and  in  the  heart  ;  or  two  bodies  to  be  at  once  in  the  selfsame  place  ; 
as  when  Christ's  body  came  in  to  the  disciples,  the  door  being  shut  (St. 


78     '  OF  THE  BREAD  AND  WINE,  ETC. 

John  xx.  26),  or  our  bodies,  after  having  returned  to  dust,  to  be  many 
ages  after  restored  at  the  resurrection. 

Q.  How  do  you  prove  there  is  no  evident  contradiction  in  any  of  all 
these  things  ? 

A.  Because  thousands  of  as  good  philosophers  and  divines  as  any 
among  you  cannot  see  any  such  contradiction  ;  which  is  a  plain  demon- 
stration there  is  no  evidence  in  the  case,  and  consequently  it  would  be 
the  highest  rashness  to  deny  the  possibility  of  these  things  to  the  power 
of  the  Almighty. 

Q.  But  what  need  was  there  that  Christ  should  leave  us  His  real  body 
and  blood  in  this  sacrament,  since,  without  His  real  presence,  He  might 
have  bequeathed  the  self-same  graces  to  our  souls  ? 

A.  He  might,  indeed  (if  so  He  had  pleased),  as  He  might  also  have 
brought  about  the  salvation  of  mankind,  if  He  had  so  pleased,  without 
becoming  man  Himself  and  dying  upon  a  cross  for  us  ;  but  He  chose 
these  wondrous  ways  as  most  suitable  to  His  love,  and  most  proper  to 
excite  us  to  love  Him.  And  who  shall  presume  to  call  Him  to  an  account 
why  He  has  condescended  so  far  ? 

Q.  But  are  not  the  body  and  blood  of  Christ  liable  to  be  hurt  and 
abused  in  this  sacrament  ? 

A.  The  body  and  blood  of  Christ  are  now  immortal,  impassible,  and 
incorruptible,  and  consequently  not  liable  to  be  hurt,  nor  divided,  nor 
corrupted,  though  they  may  be  said,  indeed,  to  be  abused  by  the  unworthy 
communicant;  and  upon  that  account  St.  Paul  (1  Cor.  xi.  27),  says: 
"  Therefore,  whosoever  shall  eat  this  bread,  or  drink  the  chalice  of  the 
Lord  unworthily,  shall  be  guilty  of  the  body  and  of  the  blood  of  the 
Lord."  But  this  abuse  no  more  hurts  the  immortal  body  of  Christ,  than 
this  or  any  other  crime  can  hurt  or  violate  His  divinity. 

SECTION  V. OF  THE  BREAD  AND    WINE  MADE  USE  OF  IN  THIS  SACRAMENT. 

Q.  What  kind  of  bread  does  the  Church  make  use  of  for  the  sacra- 
ment of  the  Eucharist  ? 

A.  The  Church  of  Rome  makes  use  of  wafers  of  unleavened  bread  ; 
that  is,  of  bread  made  of  fine  wheaten  flour,  with  no  other  mixture  but 
pure  water. 

Q.  Why  does  not  the  Church  make  use  of  common  bread  for  this 
sacrament  ? 

A.  Because  she  follows  the  example  of  Christ,  who  at  His  last  supper, 
when  He  first  instituted  and  gave  the  blessed  sacrament  to  His  disciples, 
made  use  of  unleavened  bread. 

Q.  How  do  you  prove  that  ? 


OF  THE  BREAD  AND   WINE,  ETC.  79 

A.  I  prove  it,  because  the  day  in  which  Christ  first  gave  the  blessed 
sacrament  was  (according  to  St.  Matt.  xxvi.  17;  St.  Mark  xiv.  12,  and  St. 
Luke  xxii.  7)  "the  first  day  of  the  unleavened  bread."  Now  upon  that 
day,  and  for  the  whole  following  week,  there  was  no  other  bread  to  be 
found  in  Israel ;  and  it  was  even  death  to  use  any  other  but  unleavened 
bread,  as  we  learn  from  Exod.  xii.  15  :  "Seven  days  shall  you  eat  un- 
leavened bread  :  in  the  first  day  there  shall  be  no  leaven  in  your  houses  : 
whosoever  shall  eat  any  thing  leavened,  from  the  first  day  until  the 
seventh  day,  that  soul  shall  perish  out  of  Israel."  Verse  19  :  "  Seven 
days  there  shall  not  be  found  any  leaven  in  your  houses."  So  that  it  is 
plain  that  our  Saviour  made  use  of  unleavened  bread  at  His  last  supper, 
and  that  there  was  no  other  bread  used  at  that  time. 

Q.  Is  there  any  other  reason  why  we  should  prefer  unleavened 
bread  ? 

A.  Yes,  unleavened  bread  is  an  emblem  or  symbol  of  sincerity  and 
truth.  Hence  St.  Paul  admonishes  us,  1  Cor.  v.  7,  8  :  "  Purge  out  the  old 
leaven  of  malice  and  wickedness,  and  to  feast  with  the  unleavened  bread 
of  sincerity  and  truth." 

Q.  What  kind  of  wine  do  you  make  use  of  for  this  sacrament  ? 

A.  Wine  of  the  grape,  with  which,  by  apostolical  tradition,  we  mingle 
a  little  water. 

Q.  Has  the  practice  of  mingling  water  with  the  wine  been  always  ob- 
served from  the  Apostles'  days  ? 

A.  It  certainly  has,  and  that  throughout  the  whole  Church.  (See  St. 
Justin,  Apolog.  2  ;  St.  Irenaeus,  1.  5,  c.  2  ;  St.  Cyprian,  Epistola  63,  ad  Cce- 
cilium,  etc. 

Q.  Did  Christ,  when  He  gave  the  cup  to  His  disciples,  mingle  water 
with  the  wine  ? 

A.  It  is  probable  He  did  ;  though  the  Scripture  neither  mentions  the 
water  nor  the  wine,  but  only  speaks  of  His  giving  them  the  cup  ;  how- 
ever, the  ancient  and  universal  practice  of  the  Church  in  all  probability 
comes  originally  from  the  example  of  Christ. 

Q.  Is  there  not  some  mystery  or  secret  meaning  in  the  mingling  of 
the  water  with  the  wine  in  the  chalice  ? 

A.  Yes  ;  it  represents  to  us,  1st,  the  union  of  the  human  and  divine 
nature  in  the  person  of  the  Son  of  God  ;  2d,  the  union  of  the  faithful 
with  Christ  their  head  ;  3d,  the  water  and  blood  that  flowed  from  the 
side  of  Christ. 

Q.  Why  did  our  Lord  appoint  bread  and  wine  for  the  matter  of  this 
sacrament  ? 

A.  1st.  Because  bread  and. wine,  being  most  nourishing  to  the  body, were 
the  most  proper  to  represent  the  grace  of  this  sacrament  which  is  the  food 


8o  OF  COMMUNION  IN  ONE  KIND. 

and  nourishment  of  the  soul.  2d.  Because  bread  and  wine  are  both  com- 
posed of  many  individual  parts  (viz.,  grains  or  grapes),  made  by  a  per- 
fect union  of  them  all  ;  and  therefore,  as  the  holy  fathers  take  notice,  are 
a  most  proper  type  and  symbol  of  Christ's  mystical  body,  the  Church, 
and  of  that  unity  which  our  Lord  recommends  to  the  faithful  by  this  sac- 
rament. According  to  St.  Paul,  1  Cor.  x.  17  :  "For  we,  being  many,  are 
one  bread,  one  body,  all  that  partake  of  one  bread." 

O.  What  other  things  are  signified  or  represented  by  the  outward 
forms  of  bread  and  wine  in  this  sacrament  ? 

A.  They  are  chiefly  designed  to  signify  or  represent  to  us  three 
things  ;  the  one  now  past,  viz.,  the  passion  of  Christ,  of  which  they  are 
the  remembrance ;  another  really  present,  viz.,  the  body  and  blood 
of  Christ,  of  which  they  are  the  veil ;  and  a  third  to  come,  viz.,  everlast- 
ing life,  of  which  they  are  the  pledge. 

SECTION    VI. — OF    COMMUNION    IN    ONE    KIND. 

Q.  Why  do  not  the  faithful  in  the  Catholic  Church  receive  under  the 
form  of  wine  as  well  as  under  the  form  of  bread  ? 

A.  The  Catholic  Church  has  always  looked  upon  it  to  be  a  thing  in- 
different whether  the  faithful  receive  in  one  kind  or  both  ;  because  she 
has  always  believed  that  they  receive  Jesus  Christ  Himself,  the  fountain 
of  all  grace,  as  much  in  one  kind  as  in  both  ;  but  her  custom  and  disci- 
pline, for  many  ages,  has  been  to  administer  this  sacrament  to  the  laity 
in  one  kind  only,  viz.,  under  the  form  of  bread,  by  reason  of  the  danger 
of  spilling  the  blood  of  Christ,  if  all  were  to  receive  this  cup  ;  which  dis- 
cipline was  confirmed  by  the  general  Council  of  Constance,  in  opposition 
to  the  Hussites,  who  had  the  rashness  to  condemn  in  this  point  the  prac- 
tice of  the  universal  Church. 

Q.  Did  the  Catholic  Church  never  allow  of  the  Communion  in  both 
kinds? 

A.  She  did,  and  may  again  if  she  please  ;  for  this  is  a  matter  of  disci- 
pline, which  the  Church  may  regulate  or  alter,  as  she  shall  see  most  ex- 
pedient for  the  good  of  her  children. 

Q.  What  do  you  mean,  when  you  say  this  is  a  matter  of  discipline  ? 
I  thought  Communion  in  one  kind  had  been  looked  upon  in  the  Catholic 
Church  as  a  matter  of  faith. 

A.  You  must  distinguish  in  this  case  between  that  which  is  of  faith 
and  that  which  is  of  discipline  only.  It  is  a  matter  of  faith  that  under 
one  kind  we  receive  Christ  whole  and  entire,  and  the  true  sacrament, 
and  that  there  is  no  command  of  Christ  for  all  the  faithful  to  receive  in 
both  kinds  ;  so  far  it  both  is  and  ever  was  the  faith  of  the  Catholic 
Church,  for  her  faith  is  unalterable.     But  whether  the  blessed  sacrament 


OF  COMMUNION  IN  ONE  KIND.  81 

should  actually  be  administered  to  the  laity  in  one  kind  or  in  both,  that 
is  to  say,  what  is  most  proper  or  expedient  for  the  Church  to  practice  or 
ordain  in  this  particular,  considering  the  circumstances  of  time,  place, 
etc.,  this  is  what  I  call  a  matter  of  discipline,  which  may  be  different  in 
different  ages  without  any  alteration  in  the  faith  of  the  Church. 

Q.  But  did  not  Christ  command  the  receiving  in  both  kinds  (St. 
Matt.  xxvi.  27),  "  Drink  ye  all  of  this  "  ? 

A.  These  words  were  addressed  to  the  twelve  Apostles,  who  were  all 
that  were  then  present,  and  the  precept  was  by  them  all  fulfilled  :  "  And 
they  all  drank  of  it."  (St.  Mark  xvi.  23.)  Now  it  is  certain  that  many 
things  were  spoken  in  the  gospel  to  the  Apostles  in  quality  of  pastors  of 
the  Church  which  were  not  directed  to  the  laity,  as  when  they  were  com- 
missioned to  preach  and  baptize  (St.  Matt,  xxviii.  19,  20),  and  to  absolve 
sinners  (St.  John  xx.  22),  and  upon  this  very  occasion  to  do  what  Christ 
had  done,  that  is,  to  consecrate  and  administer  this  sacrament  in  com- 
memoration of  Him.  (St.  Luke  xx.  19.)  And  consequently  it  is  no  argu- 
ment that  all  are  obliged  to  drink  of  the  cup  because  Christ  commanded 
all  the  Apostles  to  drink  of  it,  any  more  than  that  all  are  obliged  to  con- 
secrate the  sacrament  because  Christ  commanded  all  the  Apostles  to  do 
it ;  for  both  these  commands  were  delivered  at  the  same  time,  upon  the 
same  occasion,  and  to  the  same  persons. 

Q.  But  why  should  the  Apostles  and  their  successors,  the  bishops 
and  priests  of  the  Church,  be  commanded  to  drink  of  the  cup  rather  than 
the  laity  ?  or  why  should  Christ,  at  the  first  institution  of  the  sacrament, 
consecrate  and  give  it  in  both  kinds,  if  all  Christians  were  not  to  receive 
it  in  both  kinds  ? 

A.  To  satisfy  both  these  queries  at  once,  you  are  to  take  notice  that  the 
blessed  Eucharist,  according  to  the  faith  of  the  Catholic  Church  (as  we 
shall  show  hereafter),  is  a  sacrifice  as  well  as  a  sacrament  ;  and  of  this 
sacrifice,  by  the  institution  of  Christ,  the  Apostles  and  their  successors, 
the  bishops  and  priests  of  the  Church,  are  the  ministers,  whom  He  has  com- 
manded to  offer  it  in  commemoration  of  His  death.  (St.  Luke  xxii.  19.) 
Now,  this  sacrifice  in  remembrance  of  Christ's  death,'  for  the  more  lively 
representing  the  separation  of  Christ's  blood  from  His  body,  requires  the 
separate  consecration  of  both  kinds  ;  and  therefore  the  priests,  who  are 
the  ministers  of  this  sacrifice,  receive  at  that  time  in  both  kinds  ;  and 
Christ,  who,  in  the  first  institution  of  this  sacrifice,  consecrated  and  gave 
both  kinds,  designed,  without  doubt,  that  it  should  be  so  received,  at  least 
by  the  ministers. 

O.  But  why  should  not  the  nature  of  the  sacrament  as  much  require 
both  kinds  to  be  received  by  all,  as  the  nature  of  the  sacrifice  requires  both 
kinds  to  be  consecrated  ? 


OF  COMMUNION  IN  ONE  KIND. 

A.  Because  the  nature  of  the  sacrament  consists  in  being  the  sign  and 
cause  of  grace :  now,  under  either  kind,  there  is  both  a  sufficient  sign  of 
-race,  viz.,  of  the  nourishment  of  the  soul,  and  at  the  same  time  the  foun- 
tain and  cause  of  all  grace,  by  the  real  presence  of  Christ,  in  whom  are 
locked  up  all  the  treasures  of  grace,  so  that  the  nature  of  the  sacrament  suffi- 
ciently subsists  in  either  kind.  But  the  nature  of  the  sacrifice  particularly 
requires  the  exhibiting  to  God  the  body  and  blood  of  His  Son,  under  the 
veils  that  represent  the  shedding  of  His  blood,  and  His  death  ;  and  there- 
fore the  nature  of  the  sacrifice  requires  the  separate  consecration  of  both 
kinds,  which,  being  consecrated,  must  be  received  by  some  one,  and  by 
no  one  more  properly  than  by  the  priest. 

Q.  Does  not  Christ  say  (St.  John  vi.  54),  "Except  you  eat  the  flesh 
of  the  Son  of  Man,  and  drink  his  blood,  you  shall  not  have  life  in  you  "  ? 

A.  He  does:  and  in  the  same  chapter,  vers.  57,  58,  He  tells  us,  "He 
that  eateth  my  flesh  and  drinketh  my  blood,  abideth  in  me,  and  I  in  him  ; 
so  he  that  eateth  me,  the  same  also  shall  live  by  me,"  which  texts  are  easily 
reconciled,  if  we  consider  that,  according  to  the  Catholic  doctrine,  and 
according  to  the  truth,  whosoever  receives  the  body  of  Christ  most 
certainly  receives  His  blood  at  the  same  time  ;  since  the  body  which  he 
receives  is  a  living  body  (for  Christ  can  die  no  more,  Rom.  vi.  9),  which 
cannot  be  without  the  blood.  There  is  no  taking  Christ  by  pieces  ;  who- 
ever receives  Him,  receives  Him  entirely. 

Q.  But  are  not  the  faithful  deprived  of  a  great  part  of  the  grace  of  this 
sacrament  by  receiving  in  one  kind  only«? 

A.  No  :  because  the  grace  of  this  sacrament,  being  annexed  to  the  real 
presence  of  Christ,  who  is  the  fountain  of  all  grace,  and  Christ  being  as 
truly  and  really  present  in  one  kind  as  in  both,  consequently  He  brings 
with  Him  the  same  grace  to  the  soul  when  received  in  one  kind,  as  He 
does  when  received  in  both. 

Q.  Is  it  not  then  a  privilege  granted  to  the  priests  above  the  laity,  to 
receive  in  both  kinds  ? 

A.  No :  their  receiving  in  both  kinds,  as  often  as  they  say  Mass,  is  no 
privilege,  but  the  consequence  of  the  sacrifice  which  they  have  been  offer- 
ing, as  you  may  gather  from  what  I  have  told  you  already  ;  for  at  other 
times,  when  they  are  not  saying  Mass,  no  priest,  bishop,  or  Pope,  even 
upon  his  death-bed,  ever  receives  otherwise  than  in  one  kind. 

Q.  Have  you  anything  more  to  add  in  favor  of  Communion  in  one 
kind? 

A.  Yes  :  1st.  That  the  Scripture  in  many  places,  speaking  of  the  holy 
Communion,  makes  no  mention  of  the  cup.  (See  St.  Luke  xxiv.  30,  31  ; 
Acts  ii.  42,  46  ;  xx.  7  ;  1  Cor.  x.  17.)  2d.  That  the  Scripture  promises  life 
eternal  to  those  who  receive  in  one  kind.  (St.  Johnvi.  51,57,  58.)  3d.  That 


MANNER  OF  ADMINISTERING  THE  SACRAMENT.  S3 

the  ancient  Church  most  certainly  allowed  of  Communion  in  one  kind  and 
practised  it  on  many  occasions.  (See  Tertullian,  1,  2,  ad  Uxorem  c.  5  ;  St. 
Denys  of  Alexandria,  Epis.  ad  Fabiurn  Antioch,  recorded  by  Eusebius,  1.  6. 
Histor.  c.  34  ;  St.  Cyprian,  1.  de  lapsis.  St.  Basil,  Epist.  269.  St.  Ambrose, 
de  Satyro  Fratre ;  Paulinus  in  Vita  Ambrose,  etc.)  4th.  That  many 
learned  Protestants  have  acknowledged  that  there  is  no  command  in  Scrip- 
ture for  all  to  receive  in  both  kinds.  (See  Luther,  in  his  Epistle  to  the 
Bohemians ;  Spalatensis,  de  Rep  Eccles,  1.  5.  c.  6  ;  Bishop  Forbes,  1,  2,  de 
Eucharist,  c.  1,  2  ;  White,  bishop  of  Ely,  Treatise  on  the  Sabbath,  p.  79. 
Bishop  Montague,  Orig.,  p.  79.) 

Q.  But  what  would  you  say  further  to  a  scrupulous  soul,  which, 
through  the  prejudice  of  a  Protestant  education,  could  not  be  perfectly 
easy  upon  this  article  ? 

A.  I  should  refer  such  person  to  the  Church  and  her  authority,  and  to 
all  those  divine  promises  recorded  in  Scripture  by  which  we  are  assured 
that  in  hearing  the  Church  and  her  pastors,  we  are  secure  ;  that  Christ 
and  His  holy  Spirit  shall  be  always  with  them  to  guide  them  into  all 
truth ;  and  that  the  gates  of  hell  shall  never  prevail  against  this  author- 
ity. So  that  a  Christian  soul  has  nothing  to  fear  in  conforming  itself  to 
the  authority  and  practice  of  the  Church  of  God  ;  but  very  much  in  pre- 
tending to  be  wiser  than  the  Church,  or  making  it  a  scruple  to  hear  and 
obey  her  spiritual  guides. 

SECTION  VII. OF  THE  MANNER  OF  ADMINISTERING  THE  BLESSED  SACRAMENT  ;    OF 

DEVOTION    BEFORE    AND    AFTER    COMMUNION  J    OF    THE    OBLIGATION    OF    RE- 
CEIVING   IT  ;    AND    OF    ITS    EFFECTS. 

Q.  In  what  manner  is  the  blessed  Eucharist  administered  to  the  people  ? 

A.  After  the  Communion  of  the  priest  in  the  Mass,  such  of  the  people 
as  are  to  communicate  go  up  to  the  rails  before  the  altar,  and  there  kneel 
down,  and  taking  the  towel,  hold  it  before  their  breasts  in  such  a  manner 
that  if,  in  communicating,  it  should  happen  that  any  particle  fell,  it  would 
not  fall  to  the  ground,  but  be  received  upon  the  towel.  Then  the  clerk, 
in  the  name  of  all  the  communicants,  says  the  Confiteor,  or  general  form 
of  confession,  by  which  they  accuse  themselves  of  all  their  sins  to  God, 
to  the  whole  court  of  heaven,  and  to  God's  ministers,  and  crave  mercy  of 
God,  and  the  prayers  and  intercession  of  both  the  triumphant  and  mili- 
tant Church.  After  which  the  priest,  turning  toward  the  communicants, 
says : 

"  May  almighty  God  have  mercy  on  you,  and  forgive  you  your  sins, 
and  bring  you  to  life  everlasting.   Amen. 

"  May  the  almighty  and  merciful  Lord  grant  you  pardon,  absolution 
and  remission  of  all  your  sins.  Amen." 


84  MANNER  OF  ADMINISTERING  THE  SACRAMENT. 

Then  the  priest,  taking  the  particles  of  the  blessed  sacrament  which 
are  designed  for  the  communicants,  and  holding  one  of  them,  which  he 
elevates  a  little  over  the  pix  or  paten,  pronounces  the  following  words : 
"  Ecce  Agnus  Dei,"  etc.,  that  is,  "  Behold  the  Lamb  of  God  :  behold  Him 
who  taketh  away  the  sins  of  the  world."  Then  he  repeats  three  times, 
"  Domine  non  sum  dignus,"  etc.;  that  is,  "  Lord,  I  am  not  worthy  that 
thou  shouldst  enter  under  my  roof ;  speak  but  only  the  word,  and  my 
soul  shall  be  healed."  After  which  he  distributes  the  holy  Communion, 
making  the  sign  of  the  cross  with  the  consecrated  particle  upon  each  one, 
saying  to  each  one,  "  The  body  of  our  Lord  Jesus  Christ  preserve  thy 
soul  unto  everlasting  life.  Amen." 

Q.  In  what  manner  is  the  blessed  sacrament  administered  to  the  sick  ? 

A.  The  Catholic  Church  has  always  practiced  the  reserving  of  some 
consecrated  particles  of  the  blessed  Eucharist  for  communicating  to  the 
sick,  and  where  she  enjoys  free  exercise  of  religion  takes  care  that  this 
blessed  sacrament  be  carried  to  them  with  a  religious  solemnity,  attended 
with  lights,  etc.  When  the  priest  comes  into  the  chamber  where  the  sick 
person  lies,  he  says,  "  Peace  be  to  this  house."  Ans.  "  And  to  all  that 
dwell  therein."  Then  setting  down  the  pix,  with  the  blessed  sacrament, 
upon  the  table,  which  must  be  covered  with  a  clean  linen  cloth,  he  takes 
holy  water  and  sprinkles  the  sick  person  and  the  chamber,  saying,  "  As- 
perges,"  etc.  ("Thou  shalt  sprinkle  me,  O  Lord,  with  hyssop,  and  I  shall 
be  cleansed  :  thou  shalt  wash  me,  and  I  shall  be  made  whiter  than  snow.") 
(Ps.  1.)  "Have  mercy  on  me,  O  God,  according  to  thy  great  mercy  ! 
Glory  be  to  the  Father,"  etc.  Then  he  again  repeats  the  anthem,  "  Thou 
shalt  sprinkle  me,"  etc.  After  which  he  adds,  "  Our  help  is  in  the  name 
of  the  Lord."  Ans.  "  Who  made  heaven  and  earth."  Priest.  "  O  Lord, 
hear  my  prayer."  Ans.  "  And  let  my  cry  come  unto  thee."  Priest.  "The 
Lord  be  with  you."   Ans.  "  And  with  thy  spirit."    Priest.  "  Let  us  pray." 

THE  PRAYER. 

"  O  holy  Lord,  almighty  Father,  everlasting  God,  graciously  hear  us, 
and  vouchsafe  to  send  thy  holy  angel  from  heaven,  to  guard,  cherish, 
protect,  visit,  and  defend  all  who  dwell  in  this  habitation.  Through 
Christ  our  Lord,  Amen." 

Then  the  priest,  coming  to  the  sick  person,  endeavors  to  dispose  him 
and  to  prepare  him  for  receiving  the  blessed  sacrament ;  and,  if  he  have 
any  sin  upon  his  conscience,  hears  his  confession  and  absolves  him. 
After  which  the  sick  person,  or  some  other  in  his  name,  says  the  Con- 
fiteor,  and  the  priest  says,  "  May  the  almighty  God  have  mercy  on  thee," 
etc.,  as  above :    "  Behold  the  Lamb   of   God,"   etc.,    "  Lord    I   am  not 


DEVOTION,  ETC.,  AT  COMMUNION.  85 

worthy,"  etc.  And,  in  giving  the  blessed  sacrament,  if  it  be  by  way  of 
viaticum,  or  preparation  for  death,  he  says,  "  Receive,  brother  [or  sister], 
the  viaticum  of  the  body  of  our  Lord  Jesus  Christ,  who  may  guard  thee 
from  the  wicked  enemy,  and  bring  thee  to  everlasting  life.  Amen."  But 
if  the  sick  person  be  not  in  danger  of  death,  the  priest,  in  giving  the 
blessed  sacrament,  pronounces  the  usual  form  :  "  May  the  body  of  our 
Lord  Jesus  Christ  preserve  thy  soul  to  life  everlasting.  Amen." 

After  which  the  priest  says  the  following  prayer : 

"  O  holy  Lord,  almighty  Father,  eternal  God,  we  beseech  thee  with 
faith  that  the  sacred  body  of  our  Lord  Jesus  Christ,  thy  Son,  may  be 
available  to  this  our  brother  [or  sister]  who  has  received  it,  as  a  medicine 
to  eternity,  both  for  body  and  soul :  through  the  same  Jesus  Christ  thy 
Son,  who  liveth  and  reigneth  with  thee  in  the  unity  of  the  Holy  Ghost, 
for  ever  and  ever.  Amen." 

Then,  if  there  remain  in  the  pix  any  other  particles  of  the  blessed 
sacrament,  the  priest  gives  the  benediction  therewith  to  the  sick  person: 
otherwise  he  pronounces  the  usual  blessing,  making  the  sign  of  the  cross, 
and  saying,  "  May  the  blessing  of  almighty  God,  the  Father,  the  Son,  and 
the  Holy  Ghost,  descend  upon  thee,  and  remain  always  with  thee.  Amen." 

Q.  In  what  disposition  of  soul  is  a  person  obliged  to  be,  in  order  to 
receive  worthily  the  blessed  sacrament  ? 

A.  He  is  obliged  to  be  in  the  state  of  grace,  and  free,  at  least,  from 
the  guilt  of  mortal  sin  ;  that  is  to  say,  from  the  guilt  of  any  willful  trans- 
gression in  any  matter  of  weight,  of  the  commandments  of  God,  or  of 
his  Church.  The  reason  of  this  is,  because  a  soul,  under  the  guilt  of 
mortal  sin,  is  an  enemy  to  God,  and  a  slave  of  the  devil ;  and  therefore 
it  would  be  a  grievous  crime  for  a  soul  in  that  state  to  presume  to  receive 
the  body  and  blood  of  Christ,  which,  according  to  the  doctrine  of  St. 
Paul  (1  Cor.  xi.  29),  would  be  receiving  damnation  to  itself. 

Q.  What,  then,  is  a  person  to  do  in  order  to  prevent  so  great  an  evil  ? 

A.  St.  Paul  tells  us  (1  Cor.  xi.  28),  that  he  is  to  try  himself  ;  that  is,  to 
search  and  examine  diligently  his  own  conscience  before  he  ventures  to 
approach  this  blessed  sacrament. 

Q.  And  what  if,  upon  examination,  he  finds  his  conscience  charged 
with  any  weighty  matter  ? 

A.  He  must  take  care  to  discharge  it  in  the  manner  Christ  has  ap- 
pointed, viz.,  by  a  hearty  repentance  and  sincere  confession  :  laying  open 
the  state  of  his  soul  to  those  sacred  judges  to  whom  Christ  said  (St.  John 
xx.  23),  "Whose  sins  you  shall  forgive,  they  are  forgiven  them  ;  and 
whose  sins  you  shall  retain,  they  are  retained." 

Q.  What  else  is  required  of  a  person  that  is  to  receive  the  blessed 
sacrament  ? 


86  DISPOSITION  OF  THE  COMMUNICANT. 

A.  He  must  be  fasting,  at  least  from  midnight,  for  so  the  Church 
commands,  agreeably  to  a  most  ancient  and  apostolical  tradition  :  so  that 
if,  through  inadvertence,  a  person  has  taken  any  thing,  though  it  were  no 
more  than  one  drop  or  crumb,  after  twelve  o'clock  at  night,  he  must  by 
no  means  receive  that  day,  as  it  would  be  a  crime  to  attempt  it. 

Q.  Is  there  no  exception  to  this  rule  ? 

A.  Yes,  the  case  of  danger  of  approaching  death  excepted ;  for  then 
persons  are  permitted  to  receive  the  blessed  sacrament  by  way  of  viati- 
cum, though  they  are  not  fasting. 

Q.  What  kind  of  devotion  do  you  recommend  to  a  Christian  that  is 
preparing  himself  for  holy  Communion  ? 

A.  Besides  the  clearing  of  his  conscience  from  sin  by  a  good  confes- 
sion I  recommend  to  him,  ist.  To  think  well  on  the  great  work  he  has  in 
hand  ;  to  consider  attentively  who  he  is,  and  who  it  is  that  he  is  prepar- 
ing to  receive,  and  earnestly  to  beg  of  God  to  make  him  worthy.  2d.  To 
propose  to  himself  a  pure  intention,  viz.,  the  honor  of  God,  and  the 
health  of  his  own  soul ;  and  in  particular,  that  by  worthily  receiving 
Christ  he  may  come  to  a  happy  union  with  Him,  according  to  that  say. 
ing  of  St.  John  vi.  56  :  "  He  that  eateth  my  flesh  and  drinketh  my  blood 
abideth  in  me  and  I  in  him."  3d.  To  meditate  on  the  sufferings  and 
death  of  his  Redeemer,  to  comply  with  that  command  of  our  Lord  (St. 
Luke  xxii.  19),  "  Do  this  for  a  commemoration  of  me."  4th.  To  prepare 
himself  by  acts  of  virtue,  more  especially  of  faith,  love,  and  humility, 
that  so  he  may  approach  his  Lord  with  a  firm  belief  of  His  real  presence 
in  this  sacrament,  and  of  His  death  and  passion  ;  with  an  ardent  affection 
of  love  to  Him,  who  has  so  much  loved  us,  and  with  a  great  sentiment 
of  his  own  unworthiness  and  sins,  joined  with  a  firm  confidence  in  the 
mercies  of  his  Redeemer. 

Q.  What  ought  to  be  a  Christian's  behavior  at  the  time  of  receiving 
this  blessed  sacrament  ? 

A.  As  to  the  interior,  he  ought  to  have  his  soul  at  that  time  full  of 
the  sentiments  we  have  just  now  mentioned,  of  faith,  love,  and  humility ; 
and  as  to  the  exterior  comportment,  he  ought  to  have  his  head  erect,  his 
eyes  modestly  cast  down,  his  mouth  moderately  open,  and  his  tongue  a 
little  advanced  on  his  under  lip,  that  the  priest  may  conveniently  put  the 
sacred  Host  on  his  tongue  ;  which  he  must  gently  convey  into  his  mouth, 
and  after  having  moistened  it  for  a  moment  or  two  on  his  tongue,  swal- 
low it  as  soon  as  he  can.  In  all  which  he  is  carefully  to  avoid  :  ist,  the 
putting  his  mouth  to  the  towel  ;  2d,  the  chewing  with  his  teeth,  or  raising 
the  Host  to  the  roof  of  his  mouth  ;  3d,  the  letting  the  sacred  particles 
quite  dissolve  in  his  mouth  ;  4th,  the  spitting  soon  after  communion. 
But  should  the  particles  happen  to  stick  to  the  roof  of  his  mouth,  let  him 


DE VO TION,  ETC.,  AT  COMMUNION.  8 7 

not  be  disturbed,  nor  put  his  finger  into  his  mouth  to  remove  it,  but  gently 
remove  it  with  his  tongue  as  soon  as  he  can,  and  so  convey  it  down. 

Q.  What  devotion  do  you  recommend  after  Communion  ? 

A.  1st.  Adoration,  praise,  and  thanksgiving,  in  order  to  welcome  our 
dear  Saviour  upon  His  coming  under  our  roof.  Here  let  the  soul  cast 
herself  at  the  feet  of  her  Lord ;  let  her,  like  Magdalen,  wash  them  in 
spirit  with  her  tears,  or,  if  she  dare  presume  so  high,  let  her  embrace  Him, 
with  the  spouse  in  the  Canticles,  and  say,  "  I  have  found  him  whom  my 
soul  loves  ;  I  will  hold  him,  and  I  will  not  let  him  go."  Let  her,  like  the 
royal  prophet,  invite  all  heaven  and  earth  to  join  with  her  in  praising  her 
Lord  ;  and  let  her  excite  all  her  powers  to  welcome  him.  2d.  I  recom- 
mend to  the  devout  communicant  to  make  a  present  or  offering  to  Christ, 
in  return  for  His  having  given  Himself.  The  present  that  He  expects  is  our 
heart  and  soul,  which,  with  all  its  faculties,  ought  on  this  occasion  to  be 
offered  and  consecrated  to  our  Lord.  3d.  At  this  time  the  soul  ought  to 
lay  all  her  necessities  before  her  Redeemer,  and  not  neglect  so  favorable 
an  opportunity  of  suing  for  His  mercy  and  grace,  both  for  herself  and  the 
whole  world  ;  for  those  more  especially  for  whom  she  is  in  particular 
obliged  to  pray  :  but,  above  all  things,  let  her  pray  that  nothing  in  life 
or  death  may  ever  separate  her  from  the  love  of  Him  whom  she  has  here 
received  and  chosen  for  her  Lord  and  Spouse  for  ever. 

Q.  What  do  you  think  of  those  who  spend  little  or  no  time  in  recollec- 
tion and  devotion  after  Communion  ? 

A.  I  think  they  in  some  manner  affront  Christ,  in  so  quickly  turning 
their  backs  upon  Him,  and  that  they  wrong  their  own  souls,  which  by 
this  neglect  are  robbed  of  those  graces  and  comforts  which  they  would 
have  received  if  they  had  stayed  in  His  company. 

Q.  Have  you  anything  more  to  recommend  after  Communion  ? 

A.  I  have  this  to  recommend,  with  regard  to  the  whole  following  day, 
that  a  person  take  care  to  be  more  than  ordinarily  collected,  and  very 
much  upon  his  guard  against  the  snares  of  the  enemy,  who  is  never  more 
busy  than  upon  this  occasion  to  fling  some  temptation  or  provocation  in 
a  Christian's  way,  by  which  he  may  disturb  the  soul,  and  rob  her  of  the 
treasure  which  she  has  received  ;  and  therefore  it  behooves  Christians  to 
be  cautious  against  this  wicked  enemy  and  all  his  stratagems,  lest,  by 
putting  us  into  a  passion,  or  otherwise  drawing  us  into  sin,  he  quickly 
drive  Christ  out  of  our  souls. 

If  you  desire  to  be  more  perfectly  instructed  in  what  relates  to  this  blessed 
sacrament,  and  the  devotion  that  is  proper  before  and  after  Communion,  I 
refer  you  to  Father  Lewis  de  Grenada's  Memorial  of  a  Christian  Life,  book 
iii.  ;  Dr.  Gobinet's  2d  vol.  of  the  Instruction  of  Youth,  or  Rev.  Mr.  Gother's 
book  of  Instructions  and  Devotions  for  Confession  and  Commtmion. 


88  INSTRUCTION  ON  EASTER  COMMUNION. 

Q.  Are  all  Christians,  arrived  at  the  years  of  discretion,  under  an  obli- 
gation of  receiving  this  sacrament  ? 

A.  They  certainly  are.  ist.  By  a  divine  precept  or  commandment  of 
Christ  (St.  John  vi.  54)  :  "  Except  you  eat  the  flesh  of  the  Son  of  man, 
and  drink  his  blood,  you  shall  not  have  life  in  you."  Which  precept  ob-, 
liges  to  the  receiving  sometime,  at  least,  in  our  life,  and  at  our  death. 
2d.  By  a  precept  or  commandment  of  the  Church,  published  in  the  great 
Council  of  Lateran,  anno  1215,  by  which  all  the  faithful  are  obliged  to  re- 
ceive at  least  once  a  year,  and  that  within  the  Easter  time  (which  begins 
on  Palm  Sunday  and  lasts  till  Low  Sunday*),  except  the  person,  by  the 
advice  of  his  pastor,  should,  for  some  just  reason,  be  permitted  to  put  off 
his  communion  till  another  time. 

Q.  What  is  the  penalty  imposed  by  this  council  on  such  as  neglect 
their  Easter  Communion  ? 

A.  The  council  orders  that  such  offenders  should  be  excluded  the 
Church ;  and,  if  they  die  in  their  transgressions,  be  deprived  of  Christian 
burial. 

Q.  Are  persons  actually  excommunicated  who  neglect  their  Easter 
Communion  ? 

A.  No,  they  are  not,  till  their  superiors  pronounce  the  sentence  of  ex- 
communication against  them  ;  because  the  council  does  not  actually  in- 
flict this  penalty,  but  only  orders  or  authorizes  the  inflicting  of  it. 

Q.  If  a  person  has  passed  by  the  time  of  Easter,  or  was  hindered  from 
communicating  at  that  time,  is  he  obliged  to  communicate  afterward,  as 
soon  as  he  can  ? 

A.  Yes,  he  is ;  at  least,  if  you  speak  of  one  who  has  been  a  whole 
year  without  communicating  ;  for  the  Church  precept  obliges  the  receiv- 
ing at  least  once  a  year.  For  the  same  reason,  a  person  that  has  not  been 
at  Communion  within  the  year,  and  foresees  that  he  shall  be  hindered  at 
Easter,  ought  to  anticipate  his  paschal  Communion  by  receiving  before- 
hand. 

Q.  And  what  if  a  person  has  made  a  sacrilegious  Communion  at 
Easter  ;  has  such  a  one  satisfied  the  precept  of  the  Church  ? 

A.  No,  certainly.  (See  the  55th  proposition  condemned  by  Innocent 
XI.)  And  therefore  such  a  one  remains  obliged  to  go  to  Communion,  in 
the  same  manner  as  if  he  had  not  communicated  at  all. 

0.  At  what  age  are  Christians  obliged  by  the  precept  of  the  Church 
to  communicate  ? 

A.  As  soon  as  they  come  to  the  years  of  discretion,  as  is  expressed  by 
the  Council  of  Lateran  ;  that  is,  when  they  have  that  perfect  use  of  rea- 

*  The  time  appointed  in  the  archdiocese  of  Dublin  begins  on  Ash  Wednesday,  and  terminates  on  As- 
cension day. 


WORSHIP  OF  CHRIST  IN  THE  BLESSED  SACRAMENT.  89 

son,  and  are  so  well  instructed  in  their  duty  as  to  be  able  to  discern  the 
body  of  the  Lord,  and  to  receive  it  with  due  reverance  and  devotion. 
This  happens  in  some  earlier,  in  others  later  ;  but  seldom  earlier  than  about 
ten  years  of  age. 

Q.  But  if  a  child,  that  is  between  seven  and  ten  years  of  age,  should 
be  in  evident  danger  of  death  ? 

A.  Many  divines  are  of  opinion  if  such  a  one  be  come  to  the  use  of 
reason  (which  is  commonly  presumed  after  seven  years  of  age),  that  he 
may,  or  even  ought  to  receive,  because  of  the  command  of  Christ.  (St. 
John  vi.  54.)     So  Suarez,  Novarrus,  etc. 

Q.  What  are  the  effects  of  this  blessed  sacrament  in  the  worthy  re- 
ceivers ? 

A.  It  is  the  food,  nourishment,  strength,  and  life  of  the  soul,  by  sup- 
plying it  with  sanctifying  grace,  by  repairing  its  forces,  by  arming  it 
against  its  passions  and  concupiscences,  by  maintaining  it  at  present  in 
the  life  of  grace,  and  bringing  it  to  life  and  glory  everlasting ;  according 
to  that  saying  of  St.  John  vi.  51  :  "And  the  bread  that  I  will  give  is  my 
flesh  for  the  life  of  the  world  ;"  and  ver.  59 :  "He  that  eateth  this  bread 
shall  live  forever." 

SECTION  VIII. OF  THE  WORSHIP  OF  CHRIST  IN  THIS  SACRAMENT  J    ALSO  OF 

BENEDICTIONS  AND  PROCESSIONS. 

_     Q.  What  kind  of  honor  is  due  to  this  blessed  sacrament  ? 

A.  Divine  honor  and  adoration,  inasmuch  as  it  contains  truly  and 
really  the  divine  person  of  Jesus  Christ,  the  Son  of  God ;  who,  as  He  is 
truly  God,  ought  most  certainly  to  be  adored  wheresoever  He  is. 

Q.  Is  there  no  danger  of  idolatry  in  this  practice  ? 

A.  No,  certainly  :  because  this  honor  is  not  paid  to  the  outward  veil, 
or  the  sacramental  signs,  but  to  Jesus  Christ  who  lies  hidden  there  :  now, 
Jesus  Christ  is  no  idol,  but  the  true  and  living  God. 

Q.  But  if  the  doctrine  of  the  real  presence  and  transubstantiation 
should  not  be  true,  would  we  not  then,  at  least,  be  guilty  of  idolatry  ? 

A.  WTe  are  as  positively  certain,  by  divine  faith,  of  the  truth  of  the 
doctrine  of  the  real  presence  and  of  transubstantiation,  as  Protestants  can 
be  of  the  divinity  of  Jesus  Christ ;  therefore  we  are  as  much  out  of  the 
reach  of  the  danger  of  idolatry  in  worshiping  Christ  in  the  sacrament,  as 
they  are  in  worshiping  Him  in  heaven.  I  shall  add,  for  their  further  sat- 
isfaction, that  some  of  their  best  divines  have  discharged  us  from  all  dan- 
ger of  idolatry  in  worshiping  Christ  in  this  sacrament,  as  they  may  find 
in  Dr.  Jeremy  Taylor's  Liberty  of  Prophesying,  sec.  20,  num.  26,  and  in 
Mr.  Thorndike's/z^  Weights  and  Measures,  ch.  xix.,  p.  125.  Dr.  Taylor's 
words  on  this  subject   deserve  to  be  remarked ;  he  writes  as  follows : 


90  WORSHIP  OF  CHRIST  IN  THE  BLESSED  SACRAMENT. 

44  Idolatry  is  a  forsaking  the  true  God,  and  giving  divine  worship  to  a 
creature  or  to  an  idol  ;  that  is,  to  an  imaginary  God.  Now  it  is  evident 
that  the  object  of  their  (the  Catholics')  adoration,  in  the  blessed  sacra- 
ment, is  the  only  true  and  eternal  God,  hypostatically  joined  with  His 
holy  humanity,  which  humanity  they  believe  actually  present  under  the 
veil  of  the  sacramental  signs.  And  if  they  thought  Him  not  present,  they 
are  so  far  from  worshiping  the  bread  in  this  case,  that  themselves  profess 
it  idolatry  to  do  so,  which  is  a  demonstration  that  their  soul  has  nothing 
in  it  that  is  idolatrical ;  the  will  has  nothing  in  it  but  what  is  a  great  ene- 
my to  idolatry  :  and  nothing  burns  in  hell  but  proper  will."  So  far  this 
learned  Protestant  prelate. 

Q.  Why  does  the  Catholic  Church  reserve  the  blessed  sacrament  in 
her  churches  ? 

A.  She  reserves  the  blessed  sacrament  in  tabernacles  upon  her  altars, 
partly  that  she  may  have  it  there  to  carry  to  the  sick  at  all  hours,  when- 
ever they  shall  be  in  need  of  it,  and  partly  for  the  comfort  of  her  children, 
who  by  this  means  have  Jesus  Christ  always  amongst  them,  and  may 
come  when  they  please  to  visit  Him.  This  custom  of  reserving  the  blessed 
sacrament  is  as  ancient  as  Christianity,  as  appears  from  the  most  certain 
monuments  of  antiquity.*  And  it  is  upon  account  of  the  blessed  sacra- 
ment reserved  in  the  tabernacle,  that  a  lamp  hangs  before  the  altar,  to 
burn  there  day  and  night,  and  that  we  kneel  as  often  as  we  pass  before 
the  tabernacle. 

Q.  Why  is  the  blessed  sacrament,  upon  certain  days,  exposed  to  the 
view  of  the  people  in  a  monstrance  set  upon  the  altar  ? 

A.  It  is  to  invite  the  people  to  come  there  to  adore  Jesus  Christ,  and 
to  excite  in  them  a  greater  devotion,  by  the  sight  of  their  Lord  veiled  in 
these  sacred  mysteries. 

Q.  What  is  the  meaning  of  the  benediction  given  on  certain  days  ? 

A.  It  is  a  devotion  practiced  by  the  Church,  in  order  to  give  adora- 
tion, praise  and  blessing  to  God  for  His  infinite  goodness  and  love,  testi- 
fied to  us  in  the  institution  of  this  blessed  sacrament,  and  to  receive  at 
the  same  time  the  benediction  or  blessing  of  our  Lord  there  present. 

Q.  Why  is  the  blessed  sacrament  sometimes  carried  in  solemn  pro- 
cession through  the  streets  ? 

A.  To  honor  our  Lord  there  present  with  a  kind  of  triumph,  and 
thereby  to  make  Him  some  sort  of  amends  for  the  injuries  and  affronts 
which  are  so  frequently  offered  to  this  divine  sacrament,  and  to  obtain 
His  blessing  for  all  those  places  through  which  He  passes. 

*Tertullian,  L.  ii.,  ad  Uxorem,  c.  5.     St.  Cyprian,  1.  1.  de  Lap  sis,  etc. 


THE  BIRTH  AND  DEATH  OF  OUR  LORD. 


OF  THE  SACRIFICE  OF  THE  MASS.  91 

CHAPTER  VI. 

OF    THE    SACRIFICE    OF    THE    MASS. 

Q.  What  do  you  mean  by  the  Mass  ? 

A.  The  Mass  is  the  liturgy  of  the  Catholic  Church,  and  consists  in 
the  consecration  of  the  bread  and  wine  into  the  body  and  blood  of  Christ, 
and  the  offering-  up  of  this  same  body  and  blood  to  God  by  the  ministry 
of  the  priest,  for  a  perpetual  memorial  of  Christ's  sacrifice  upon  the  cross, 
and  a  continuation  of  the  same  till  the  end  of  the  world. 

Q.  Why  is  this  liturgy  called  the  Mass  ? 

A.  Some  think  this  word  is  derived  from  the  Hebrew  word  missach 
(Deut.  xvi.),  which  signifies  a  "voluntary  offering"  ;  others  are  of  the 
opinion  that  it  is  derived  from  the  missa  or  mzsszo,  that  is,  from  the  "  dis- 
mission "  of  the  catechumens  and  others,  who  were  not  permitted  an- 
ciently to  be  present  at  this  sacrifice.  But  be  this  as  it  will,  the  name  is 
of  very  ancient  use  in  the  Church,  as  appears  from  St.  Ambrose,  L.  2. 
Epist.  14,  ad  Sororem  ;  St.  Leo,  Epist.  81,  ad  Dioscorum  ;  and  St.  Greg- 
ory, Horn.  6.  in  Evangelia. 

Q.  Is  the  Mass  properly  a  sacrifice  ? 

A.  Yes,  it  is. 

Q.  What  do  you  mean  by  a  sacrifice  ? 

A.  A  sacrifice,  properly  so  called,  is  an  oblation  or  offering  of  some 
sensible  thing  made  to  God  by  a  lawful  minister,  to  acknowledge,  by  the 
destruction  or  other  change  of  the  thing  offered,  the  sovereign  power  of 
God,  and  to  render  Him  the  homage  due  to  His  supreme  Majesty. 

Q.  How,  then,  is  the  Mass  a  sacrifice  ? 

A.  Because  it  is  an  oblation  of  the  body  and  blood  of  Jesus  Christ, 
under  the  outward  and  sensible  sign  of  bread  and  wine,  offered  to  God 
by  the  ministry  of  the  priests  of  the  Church,  lawfully  consecrated  and  em- 
powered by  Christ ;  and  this  oblation  is  accompanied  with  a  real  change 
and  destruction  of  the  bread  and  wine  by  the  consecration  of  them  into 
the  body  and  blood  of  Christ,  and  a  real  exhibiting  of  Christ  our  Victim, 
heretofore  immolated  upon  the  cross,  and  here  mystically  dying  in  the 
separate  consecration  of  the  two  different  species  ;  and  this  oblation  is 
made  to  God  to  acknowledge  His  sovereign  power,  to  render  Him  our 
homage,  and  for  all  the  other  ends  for  which  sacrifice  is  offered  to  His 
divine  Majesty. 

Q.  What  are  the  ends  for  which  sacrifice  of  old  was  offered,  and  is  still 
to  be  offered  to  God  ? 

A.  For  these  four  ends :  1st,  for  God's  own  honor  and  glory,  by  ac- 


92  OF  THE  SACRIFICE  OF  THE  MASS. 

knowledging  His  sovereignty  and  paying  Him  our  homage;  2d,  to  give 
God  thanks  for  all  His  blessings  ;  3d,  to  beg  pardon  for  our  sins  ;  4th,  to  ob- 
tain grace  and  all  blessings  from  His  divine  Majesty. 

Q.  Have  the  servants  of  God,  from  the  beginning  of  the  world,  been 
always  accustomed  to  honor  Him  with  sacrifice? 

A.  Yes,  they  have.  Witness  the  sacrifice  of  Abel  (Gen.  iv.),  the  sac- 
rifice of  Noah  (Gen.  viii.),  the  sacrifice  of  Melchisedech  (Gen.  xiv.),  the 
sacrifices  of  Abraham  (Gen.  xv.  and  xxii.),  the  sacrifices  of  Job  (ch.  i. 
42),  and  the  many  different  kinds  of  sacrifices  prescribed  in  the  law  of 
Moses ;  of  these  ancient  sacrifices  some  were  holocausts,  or  whole  burnt- 
offerings,  in  which  the  victim  or  host  was  wholly  consumed  by  fire,  and 
thereby  given  fully  to  God  without  reserve,  for  the  more  perfect  acknowl- 
edgment of  His  sovereignty.  Others  were  pacific  or  peace  offerings  ; 
and  these  were  either  offered  in  thanksgiving  for  blessings  received,  or 
for  the  obtaining  of  graces  and  favors  from  the  divine  Majesty.  Again, 
some  were  bloody  sacrifices,  in  which  the  victim  was  slain  ;  others  un- 
bloody, as  the  sacrifice  of  Melchisedech,  which  was  bread  and  wine  (Gen. 
xiv.);  the  sacrifices  of  fine  flour  with  oil  and  frankincense,  of  unleavened 
cakes,  etc.,  prescribed  (Levit.  ii.);  of  the  scape-goat  (Levit.  xvi.),  etc. 

Q.  Were  these  sacrifices  of  the  law  of  nature  and  of  the  law  of  Moses 
agreeable  to  the  divine  Majesty  ? 

A.  They  were,  as  often  as  they  were  accompanied  with  the  inward 
sacrifice  of  the  heart ;  not  for  any  virtue  or  efficacy  that  they  had  in  them- 
selves (being  but  weak  and  needy  elements),  but  in  view  of  the  sacrifice 
of  Christ,  of  which  they  all  were  types  and  figures,  and  in  consideration  of 
the  faith  of  those  who  offered  them,  by  which  they  believed  in  a  Redeemer 
to  come,  whose  blood  alone  was  capable  to  reconcile  them  to  God. 

Q.  Why  are  all  these  sacrifices  now  abolished  ? 

A.  Because  they  were  but  figures  of  the  sacrifice  of  Christ,  and,  there- 
fore, were  to  give  place  to  His  sacrifice,  as  figures  of  the  truth. 

Q.  How  do  you  prove  that  these  ancient  sacrifices  had  no  power  nor 
efficacy  of  themselves,  and  were  to  make  way  for  another  sacrifice,  viz., 
that  of  Christ  ? 

A.  This  is  evident  from  many  texts  of  Scripture  ;  I  shall  only  allege 
one  at  present,  viz.,  Psalm  xxxix.,  spoken  in  the  person  of  Christ  to 
His  Father  :  "  Sacrifice  and  oblation  thou  wouldst  not ;  but  ears  thou  hast 
perfected  to  me"  ;  or,  as  St.  Paul  reads  it  (Heb.  x.  5),  "  but  a  body  thou 
hast  fitted  to  me.     Holocausts  for  sin  did  not  please  thee." 

Q.  What  is  the  sacrifice  of  Christians  under  the  new  law  ? 

A.  We  have  no  other  sacrifice  but  that  of  Christ,  which  He  once 
offered  upon  the  cross,  and  daily  offers,  by  the  ministry  of  His  priests, 
upon  the  altar,  viz.,  the  Eucharist. 


OF  THE  SACRIFICE  OF  THE  MASS.  93 

Q.  Is  the  sacrifice  of  the  cross  and  that  of  the  Eucharist  the  same  sac- 
rifice, or  two  distinct  sacrifices  ? 

A.  It  is  the  same  sacrifice  ;  because  the  Victim  is  the  self-same,  viz., 
Jesus  Christ,  and  the  Priest  or  principal  Offerer  is  also  the  self-same  Jesus 
Christ :  it  was  He  who  offered  Himself  upon  the  cross  ;  it  is  He  who 
offers  Himself  upon  the  altar.  The  only  difference  is  in  the  manner  of 
the  offering ;  because  in  the  sacrifice  of  the  cross  Christ  really  died,  and, 
therefore,  that  was  a  bloody  sacrifice  ;  in  the  sacrifice  of  the  altar  He 
only  dies  mystically,  and,  therefore,  this  is  an  unbloody  sacrifice.  I  say, 
He  dies  mystically,  inasmuch  as  His  death  is  represented  in  consecrating 
apart  the  bread  and  wine,  to  denote  the  shedding  of  His  sacred  blood 
from  His  body  at  the  time  of  His  death. 

Q.  Why  do  you  say  that  Jesus  Christ  is  the  priest  that  offers  the  sac- 
rifice of  the  altar,  since  there  is  always  another  priest  to  perform  this 
office  ? 

A.  Because  the  priest  who  officiates  in  the  Mass  officiates  as  Christ's 
vicegerent,  and  in  His  person  ;  and,  therefore,  when  he  comes  to  the  con- 
secration of  the  elements,  in  which  this  sacrifice  essentially  consists,  he 
speaks  not  in  his  own  name,  but  in  the  name  and  person  of  Christ,  say- 
ing :  "  This  is  my  body,  this  is  the  chalice  of  my  blood,"  etc.  So  that 
Christ  Himself  is  the  principal  priest ;  the  officiant  only  acts  by  His  au- 
thority, in  His  name  and  person. 

Q.  But  what  need  was  there  of  the  sacrifice  of  the  altar,  since  we  were 
fully  redeemed  by  the  sacrifice  of  the  cross  ? 

A.  i st.  That  we  might  have  in  the  sacrifice  of  the  altar  a  standing 
memorial  of  the  death  of  Christ.  2d.  That  by  the  sacrifice  of  the  altar 
the  fruits  of  His  death  might  daily  be  applied  to  our  souls.  3d.  That  His 
children  might  have,  till  the  end  of  the  world,  an  external  sacrifice,  in 
which  they  might  join  together  in  the  outward  worship  of  religion,  as 
the  servants  of  God  from  the  beginning  of  the  world  had  always  done. 
4th.  That  in  and  by  this  sacrifice  they  might  unite  themselves  daily  with 
their  High-Priest  and  Victim,  Jesus  Christ,  and  daily  answer  the  four 
ends  of  sacrifice. 

Q.  What  proofs  have  you  that  the  Mass  is  properly  a  sacrifice  ? 

A.  Because,  as  we  learn  from  many  plain  texts  of  Scripture,  quoted 
in  the  foregoing  chapter,  and  from  the  perpetual  tradition  of  the  uni- 
versal Church,  in  the  consecration  of  the  holy  Eucharist  the  bread  and 
wine  are  really  changed  into  the  body  and  blood  of  Christ ;  and  conse- 
quently, in  and  by  this  consecration,  the  real  body  and  blood  of  Christ, 
our  Victim,  which  for  us  was  immolated  upon  the  cross,  are  in  the  Mass 
exhibited  and  presented  to  God.  Therefore  the  Mass  is  properly  a  sacri- 
fice, and  the  same  sacrifice  as  that  which  Christ  offered  upon  the  cross. 


94  OF  THE  SACRIFICE  OF  THE  MASS. 

And  that  this  sacrifice  is  propitiatory  for  obtaining  the  remission  of  our 
sins  we  learn  from  the  very  words  of  Christ  our  Lord,  at  the  first  institu- 
tion of  it  at  His  last  supper,  when,  in  the  consecration  of  the  elements, 
speaking  in  the  present  tense,  He  tells  us  (as  His  words  are  in  the  original 
Greek)  :  "  This  is  my  body  which  shall  be  delivered  for  you."  (i  Cor.  xi. 
24.)  "This  is  my  blood  of  the  new  testament,  which  shall  be  shed  for 
many  "  (St.  Matt.  xvi.  28;  St.  Mark  xiv.  24),  or,  "This  [cup]  is  the  new 
testament  in  my  blood,  which  is  shed  for  many,"  viz.,  for  the  remission 
of  sins. 

Q.  Have  you  any  other  texts  of  Scripture  for  the  sacrifice  of  the  Mass  ? 

A.  Yes,  besides  many  figures  of  this  sacrifice  in  the  Old  Testament 
(of  which  the  most  evident  is  that  of  the  bread  and  wine  offered  by  Mel- 
chisedech,  the  priest  of  the  most  high  God,  Genesis  xiv.;  according  to 
whose  order  Christ  is  said  to  be  a  priest  for  ever  (Psalm  xc);  and  that, 
as  the  holy  fathers*  take  notice  by  reason  of  this  sacrifice  of  the  Euchar- 
ist) we  have  the  prophecy  of  Malachi  i.  10,  11,  where  God,  rejecting  the 
Jewish  sacrifices,  declares  His  acceptance  of  the  sacrifice  or  pure  offering 
which  should  be  made  to  Him  in  every  place  among  the  Gentiles  ;  which 
texts  the  ancient  fathers,  both  Greek  and  Latin,  urge  to  show  that  the 
Eucharist  is  a  sacrifice.  (See  St.  Justin,  in  Dialog,  cum  Try  phone  ;  St.  Ire- 
naeus,  1.4.  c.  32  ;  St.  Chrysostom,  in  Psa.  xcii.;  St.  Augustine,  1.  18.  de  Civ- 
itate  Dei,  c.  35,  etc.) 

In  the  New  Testament  we  have  Heb.  xiii.  10,  where  the  Apostle  tells 
us,  that  under  the  new  law  "  we  have  an  altar  [and  consequently  a  sacrifice] 
whereof  they  have  no  power  to  eat  who  serve  the  tabernacle  ; "  that  is, 
they  who  continue  in  the  service  of  the  Old  Law.  And  in  1  Cor.  x.  14-21, 
the  same  Apostle  makes  a  parallel  between  the  partakers  of  the  Christian 
sacrifice  and  those  who  partake  of  the  Jewish  or  heathenish  victims  ;  so 
as  evidently  to  suppose  that  the  Christian  table  which  he  mentions  (ver. 
21)  is  an  altar,  where  Christ  is  mystically  immolated  and  afterward  eaten 
by  the  faithful ;  as,  in  the  Jewish  and  heathenish  sacrifices,  the  victim  was 
first  offered  on  the  altar  and  then  eaten  by  the  people.  From  whence  the 
Apostle  infers  that  they  who  were  partakers  of  this  great  sacrifice  of  the 
body  and  blood  of  Christ  (ver.  16)  ought  not  to  be  partakers  with  devils, 
by  eating  of  the  meats  sacrificed  to  idols,  (ver.  21.)  The  sacrifice  of  the 
1  Mass  is  also  mentioned  in  the  thirteenth  chapter  of  the  Acts  of  the  Apos- 
tles, ver.  2,  where  what  we  read  in  the  Protestant  Testament,  "  As  they 
ministered  to  the  Lord  and  fasted,"  etc.,  in  the  Greek  original  is,  M  As 
they  were  sacrificing  {litourgounton)  to  the  Lord,  and  fasting,  the  Holy 

*  St.  Cyprian,  Epist.  63.  St.  Chrysostom,  Horn.  35.  in  Gen.  Epiphanius,  Beer.  55.  St.  Jerome,  Epist. 
126,  ad Evag.  St.  Augustine,  Cone.  1  Ps.  33  ;  L.  15.  de  Civ.  Dei,  c.  22.  L.  18.  c.  35,  etc.  St.  Cyril  Alex., 
L.  2.  Glaphyr. ;  Theodoret,  Qti.  24.  in  Gen. 


OF  THE  SACRIFICE  OF  THE  MASS.  95 

Ghost  said,  Separate  me  Barnabas  and  Saul  for  the  work  whereunto  I 
have  called  them."  Where  the  word  which  we  have  rendered,  in  English, 
"  sacrificing-,"  is  the  selfsame  which,  to  this  day,  is  used  by  the  Greeks  to 
express  the  sacrifice  of  the  Mass. 

Besides  these  arguments  from  Scripture  for  the  sacrifice  offered  to  God 
in  the  blessed  Eucharist,  we  have  the  authority  and  the  perpetual  tradi- 
tion of  the  Church  of  God  from  the  days  of  the  Apostles.  Witness  the 
most  ancient  liturgies  and  nations,  Latins,  Greeks,  Goths,  Syrians,  Arme- 
nians, Egyptians,  Ethiopians,  Indians,  etc.  Witness  the  manifold  testi- 
monies of  the  councils  and  fathers  of  all  ages  ;  witness  the  frequent 
mention  in  all  Christian  antiquity  of  altar,  sacrifice,  oblation,  priest,  etc. 
Witness,  in  fine,  the  universal  consent  of  Christians  of  all  denominations 
before  Luther's  time,  in  offering  up  the  Eucharist  as  a  sacrifice,  which  is 
a  matter  of  fact  that  cannot  be  contested.  To  which,  if  we  add  another 
truth  no  less  notorious,  viz.,  that  no  one  of  our  adversaries  can  pretend  to 
assign  the  time  in  which  the  use  of  this  sacrifice  first  began,  we  cannot 
have  a  morecertain  proof  of  an  apostolical  tradition.  It  is  the  rule  which 
St.  Augustine  gives  to  discern  apostolical  traditions  by.  (L.  4.  de  Bapt. 
c.  24.) 

Q.  But  does  not  St.  Paul  say  (Heb.  x.  14),  "  For  by  one  oblation  [viz., 
that  of  the  cross]  he  hath  perfected  for  ever  them  that  are  sanctified  "  ? 
What  room,  then,  can  there  be  for  the  sacrifice  of  the  Mass  ? 

A.  What  the  Apostle  says  is  certainly  true,  that  the  sacrifice  of  Christ 
upon  the  cross  is  that  one  offering  by  which  we  are  perfected  for  ever, 
because  the  whole  world  was  redeemed  by  that  one  sacrifice,  and  all 
other  means  of  our  sanctification  or  salvation  have  their  force  and  efficacy 
from  that  one  offering.  Yet  as  that  one  offering,  by  which  "  Christ  hath 
perfected  for  ever  them  that  are  sanctified,"  is  no  way  injured  by  His 
supplications,  which  as  man  He  makes  for  us  to  His  Father  in  heaven, 
where,  as  the  same  Apostle  tells  us  (Heb.  vii.  25),  "He  is  always  living 
to  make  intercession  for  us  ; "  so  neither  is  it  any  way  injured,  but  highly 
honored,  by  the  representing  of  the  same  offering  to  God  in  the  sacrifice 
of  the  altar. 

Q.  But  the  Apostle  tells  us  (Heb.  ix.  25),  "  Nor  yet  that  he  should 
offer  himself  often  ;'"  what  say  you  to  this  ? 

A.  He  speaks  there  of  His  offering  Himself  in  a  bloody  manner,  by 
dying  for  the  redemption  of  the  world,  which  was  to  be  but  once.  But 
though  the  price  of  our  redemption  was  to  be  paid  but  once,  yet  the  fruit 
of  it  was  to  be  daily  applied  to  our  souls  by  those  means  of  grace  which 
Christ  has  left  in  His  Church,  that  is,  by  His  sacraments  and  sacrifice. 


96  OBLIGA  TION  OF  HEARING  MASS. 


CHAPTER  VII. 

OF   HEARING    MASS ALSO   OF    THE    ORDER    AND   CEREMONIES  OF  THE    MASS,  AND 

THE    DEVOTION    PROPER   FOR   THAT   TIME. 

Q.  Are  the  faithful  obliged  to  be  present  at  the  sacrifice  of  the  Mass  ? 

A.  They  are  obliged,  by  a  precept  of  the  Church,  to  be  present  thereat 
upon  all  Sundays  and  holydays. 

Q.  Why  does  the  Church  oblige  all  her  children  to  assist  at  the  sacri- 
fice of  the  Mass  upon  all  Sundays  and  holydays  ? 

A.  That  as  Sundays  and  holydays  are  particularly  set  apart  for  the 
worship  of  God  and  the  sanctification  of  their  souls,  they  may  answer 
these  ends  by  assembling  together  on  these  days,  to  commemorate  the 
death  of  Christ,  and  to  offer  to  God  this  solemn  worship  of  sacrifice  by 
the  hands  of  the  priest,  and  of  their  High-Priest,  Jesus  Christ  :  ist,  in 
testimony  of  God's  sovereignty,  and  as  a  homage  due  to  His  divine  Maj- 
esty ;  2d,  to  give  Him  thanks  for  all  His  blessings,  general  and  particu- 
lar ;  3d,  to  beg  mercy  and  pardon  for  all  their  sins ;  4th,  to  obtain  all 
necessary  graces  from  the  fountain  of  all  grace. 

Q.  Why  might  not  this  as  well  be  done  without  going  to  hear  Mass  ? 

A.  Because,  as  we  have  seen  in  the  foregoing  chapter,  the  Mass  is  a 
sacrifice  instituted  by  Christ,  to  be  offered  for  all  those  ends  ;  and  as  in 
this  sacrifice  Christ  Himself  is  both  the  priest  and  the  victim,  who  here 
presents  to  His  eternal  Father  that  same  body  and  blood  by  which  we 
were  redeemed,  it  must  be  evident  that  there  can  be  no  better  means  of 
adoring  God  and  offering  our  homage  to  Him  than  by  uniting  ourselves 
to  this  sacrifice  of  His  only  Son  ;  no  more  acceptable  thanksgiving  than 
that  which  is  here  offered  by  and  through  Jesus  Christ ;  no  means  of  ob- 
taining mercy  and  pardon  comparable  to  this  oblation  of  the  blood  of  the 
Lamb  ;  in  fine,  no  more  seasonable  time  for  obtaining  the  favors  of 
heaven,  than  when  we  appear  before  the  throne  of  grace  with  Him  and 
through  Him  in  whom  His  Father  is  always  well  pleased. 

Q.  In  what  disposition  of  the  soul  ought  persons  to  go  to  hear  Mass  ? 

A.  They  ought  to  go  as  if  they  were  going  to  Mount  Calvary  to  be 
present  at  the  passion  and  death  of  their  Redeemer  (since  the  Mass  is, 
indeed,  the  same  sacrifice  as  that  which  He  there  offered)  ;  and  conse- 
quently there  can  be  no  better  devotion  for  the  time  of  Mass  than  that 
which  has  relation  to  the  passion  of  Christ,  which  is  therein  commemo- 
rated and  represented  to  the  eternal  Father.  And  all  the  faithful  when 
they  are  at  Mass  should  endeavor  to  put  their  souls  in  the  like  disposi- 
tion of  adoration,  thanksgiving,  love,  and  repentance  for  their  sins  with 


THE  VESTMENTS  WORN  AT  MASS  EXPLAINED.  97 

which  a  good  Christian  would  have  assisted  at  the  sacrifice  of  the  cross, 
had  he  been  present  thereat. 

Q.  What  think  you  of  those,  who,  during  the  time  of  Mass,  instead  of 
attending  to  this  great  sacrifice,  suffer  themselves  to  be  carried  away 
with  willful  distractions  ? 

A.  Such  as  these  do  not  hear  Mass  ;  that  is,  they  do  not  fulfill  the 
Church  precept  nor  satisfy  the  obligation  of  the  day,  but  mock  God  while 
outwardly  pretending  to  honor  Him,  for  their  heart  is  far  from  Him. 

Q.  What  do  you  say  to  those,  who,  during  the  time  of  the  Mass,  are 
laughing  and  talking,  or  pass  that  time  in  criminal  amusements  ? 

A.  These  are  not  only  guilty,  like  the  former,  of  breaking  the  Church 
precept,  but  also  must  answer  for  the  scandal  that  they  give  by  their  ill 
example,  and. for  hindering  others  from  attending  to  their  duty,  as  well 
as  for  profaning  these  most  sacred  mysteries  by  such  an  unchristian 
behavior  at  this  holy  time. 

Q.  I  should  be  glad  if  you  would  explain  to  me  the  order  and  cere- 
monies of  the  Mass ;  and,  first,  pray  what  is  the  meaning  of  the  priest's 
vestments  ? 

A.  The  priest,  in  saying  Mass,  represents  the  person  of  Christ,  who  is 
the  high-priest  of  the  New  Law,  and  the  Mass  itself  represents  His  pas- 
sion ;  and  therefore  the  priest  puts  on  vestments  to  represent  those  with 
which  Christ  was  ignominiously  clothed  at  the  time  of  His  passion. 
Thus,  for  instance,  the  amice  represents  the  rag  or  clout  with  which  the 
Jews  muffled  our  Saviour's  face,  when  at  every  blow  they  bade  Him 
prophesy  who  it  was. that  struck  Him  (St.  Luke  xxii.  64)^  the  alb  repre- 
sents the  white  garment  with  which  He  was  invested  by  Herod  ;  the  gir- 
dle, maniple  and  stole  represent  the  cords  and  bands  with  which  He  was 
bound  in  the  different  stages  of  His  passion  ;  the  chasuble,  or  outward 
vestment,  represents  the  purple  garment  with  which  He  was  clothed  as  a 
mock  king  ;  upon  the  back  of  which  there  is  a  cross,  to  represent  that 
which  Christ  bore  on  His  sacred  shoulders.  Lastly,  the  priest's  tonsure 
or  crown  is  to  represent  the  crown  of  thorns  which  our  Saviour  wore. 
Moreover,  as  in  the  Old  Law  the  priests  who  were  to  officiate  in  sacred 
functions,  had,  by  the  appointment  of  God,  vestments  assigned  for  that 
purpose,  as  well  for  the  greater  decency  and  solemnity  of  the  divine 
worship  as  to  signify  and  represent  the  virtues  which  God  required  of 
His  ministers,  so  it  was  proper  that  in  the  Church  of  the  New  Testament 
Christ's  ministers  should,  in  their  sacred  functions,  be  distinguished  from 
the  laity  by  their  sacred  vestments,  which  might  also  represent  the  vir- 
tues which  God  requires  in  them  :  thus  the  amice,  which  is  first  put  upon 
the  hand,  represents  divine  hope,  which  the  Apostle  calls  the  helmet  of 
salvation  ;  the  alb,  innocence  of  life  ;  the  girdle,  with  which  the  loins  are 


98  ON  THE  CRUCIFIX,  CANDLES,  INCENSE,  ETC 

begirt,  purity  and  chastity  ;  the  maniple,  which  is  put  on  the  left  arm, 
patiently  suffering  the  labors  of  this  mortal  life  ;  the  stole,  the  sweet  yoke 
of  Christ  to  be  borne  in  this  life,  in  order  to  a  happy  immortality  in  the 
next ;  in  fine,  the  chasuble,  which,  as  uppermost,  covers  all  the  rest,  the 
virtue  of  charity. 

In  these  vestments  the  Church  makes  use  of  five  colors :  the  white, 
on  the  feasts  of  our  Lord,  of  the  blessed  Virgin,  of  the  angels,  and  of  the 
saints  that  were  not  martyrs ;  the  red  on  the  feasts  of  Pentecost,  of  the 
invention  and  exaltation  of  the  cross,  and  of  the  Apostles  and  martyrs  ; 
the  green,  on  the  greater  part  of  the  Sundays  ;  the  violet,  in  the  peniten- 
tial times  of  Advent  and  Lent,  and  upon  vigils  and  ember-days  ;  and  the 
black,  upon  Good  Friday,  and  in  the  masses  for  the  dead. 

Q.  Why  is  there  always  a  crucifix  upon  the  altar  at  the  time  of  Mass  ? 

A.  That  as  the  Mass  is  said  in  commemoration  of  Christ's  passion  and 
death,  the  priest  and  people  may  have  always  before  their  eyes  the  image 
that  represents  His  passion  and  death. 

Q.  What  is  the  meaning  of  having  lighted  candles  upon  the  altar  at 
the  time  of  Mass  ? 

A.  ist,  To  honor  the  triumph  of  our  King,  which  is  there  celebrated 
by  these  lights,  which  are  tokens  of  our  joy  and  of  His  glory.  2d,  To 
denote  the  light  of  faith  with  which  we  are  to  approach  Him. 

Q.  What  is  the  meaning  of  making  a  reverence  to  the  altar  ? 

A.  ist.  Because  the  altar  is  a  figure  of  Christ,  who  is  not  only  our  sac- 
rifice and  our  High-Priest,  but  our  altar  also,  inasmuch  as  we  are  to  offer 
our  prayers  and  sacrifices  through  Him.  2d.  Because  the  altar  is  the  seat 
of  the  divine  mysteries,  and  therefore  deserves  our  reverence. 

Q.  What  is  the  meaning  of  the  use  of  incense,  in  the  Mass  and  other 
offices  of  the  Church  ? 

A.  Incense  is  an  emblem  of  prayer,  ascending  to  God  from  hearts  in- 
flamed with  His  love,  as  the  smoke  of  the  incense  ascends  on  high  from 
the  fire  of  the  censer.  Hence  the  royal  prophet  (Ps.  cxl.)  says,  "  Let  my 
prayer,  O  Lord,  be  directed  like  incense  in  thy  sight."  And  St.  John  in 
the  Revelation  (chap.  v.  8  ;  chap.  viii.  4),  saw  the  four  and  twenty  elders 
and  the  angel  offering  up  to  God  odors  and  incense,  which  were  the  prayers 
of  the  saints.  Moreover,  the  incensing  of  the  altar,  of  the  priest,  etc.,  is, 
according  to  the  use  of  the  Church,  a  token  of  honor  to  the  thing  that  is 
incensed  ;  not  of  divine  honor,  since  we  also  incense  the  whole  choir  and 
the  people,  but  of  a  due  respect  for  the  things  of  God,  for  His  ministers, 
and  people. 

Q.  What  is  the  use  of  singing  and  of  organs  in  the  divine  service  ? 

A.  To  help  to  raise  the  heart  to  heaven,  and  to  celebrate  with  greater 
solemnity  the  divine  praises. 


OF  THE  ORDER  AND  CEREMONIES  OF  THE  MASS.  99 

Q.  Tell  me  now,  if  you  please,  the  different  parts  of  the  Mass,  and  the 
ceremonies  thereof  ;  that  I  may  be  the  better  instructed  in  this  heavenly 
sacrifice. 

A.  i  st.  The  priest,  standing  at  the  foot  of  the  altar,  having  made  a  low 
reverence,  begins  with  the  sign  of  the  cross,  saying,  "In  nomine  Patris" 
etc.  (In  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost)  ; 
and  then  recites,  alternately  with  the  clerk,  the  42d  Psalm,  "  Judica  me 
Deus,"  etc.  (Judge  me,  O  God,  etc.),  composed  by  David  in  the  time  that 
he  was  persecuted  by  Saul  and  kept  at  a  distance  from  the  tabernacle  or 
temple  of  God,  and  expressing  his  ardent  desires  and  hopes  of  approach- 
ing to  God's  altar,  and  offering  praise  and  sacrifice  to  Him  :  and  therefore 
this  psalm  is  most  proper  here,  as  expressing  those  sentiments  of  the  soul 
with  which  we  ought  to  come  to  this  holy  sacrifice. 

2d.  The  priest,  bowing  down  at  the  foot  of  the  altar,  says  the  Confiteor, 
or  general  confession,  acknowledging  his  sins  to  God,  to  the  whole  court 
of  heaven,  and  to  all  the  faithful  there  assembled,  begging  their  prayers 
to  God  for  him  :  and  the  clerk  repeats  the  same  in  the  name  of  the  people  ; 
to  the  end  that  both  priest  and  people  may  dispose  themselves  for  this 
great  sacrifice  by  a  sincere  repentance  of  their  sins.  Our  adversaries  ob- 
ject to  this  form  of  confession,  because  therein  we  confess  our  sins  to  the 
saints,  as  if  this  were  giving  them  an  honor  that  belongs  to  God  alone, 
not  considering  that  the  confessing  our  sins  to  any  one,  so  far  from  being 
an  honor  peculiar  to  God,  is  what  we  are  directed  in  Scripture  to  do  to  one 
another.  (St.  James  v.  16.)  And,  accordingly,  in  this  very  form,  which 
we  call  the  Confiteor,  we  not  only  confess  our  sins  to  God  and  to  His  saints, 
but  the  priest  also  confesses  to  the  people,  and  the  people  to  the  priest. 

3d.  The  priest  in  going  up  to  the  altar  begs  for  himself  and  the  people 
that  God  would  take  away  their  iniquities,  that  they  may  be  worthy  to 
enter  into  His  sanctuary.  Then  coming  up  to  the  altar,  he  kisses  it  in 
reverence  to  Christ,  of  whom  it  is  a  figure  ;  and,  going  to  the  book,  he 
reads  what  is  called  the  Introit,  or  entrance  of  the  Mass  ;  which  is  different 
every  day,  and  generally  an  anthem  taken  out  of  the  Scripture,  with  the 
first  verse  of  one  of  the  Psalms,  and  the  Gloria  Patri  to  glorify  the  blessed 
Trinity. 

4th.  He  returns  to  the  middle  of  the  altar,  and  says,  alternately  with 
the  clerk,  the  Kyrie  Eleison,  or,  Lord  have  mercy  on  us  ;  which  is  said 
three  times  to  God  the  Father  ;  three  times  Christe  Eleison,  or,  Christ,  have 
mercy  on  us,  to  God  the  Son  ;  and  three  times  again,  Kyrie  Eleison,  to  God 
the  Holy  Ghost.  This  frequent  calling  for  mercy  teaches  us  the  necessity 
of  approaching  to  this  sacrifice  with  a  penitential  spirit,  and  that  the  best 
devotion  for  the  beginning  of  the  Mass  is  to  offer  up  to  God  the  sacrifice 
of  a  contrite  and  humble  heart. 


IOO  OF  THE  ORDER  AND  CEREMONIES  OF  THE  MASS. 

5th.  After  the  Kyrie  Eleison,  the  priest  recites  the  Gloria  in  Excelsis, 
or,  Glory  be  to  God  on  high,  etc.,  being  an  excellent  hymn  and  prayer  to 
God,  the  beginning  of  which  was  sung  by  the  angels  at  the  birth  of  Christ. 
This,  being  a  hymn  of  joy,  is  omitted  in  the  Masses  for  the  dead,  and  in 
the  penitential  times  of  Advent,  Lent,  etc.  After  this  the  priest,  turning 
about  to  the  people,  says,  "  Dominus  vobiscum  "  (The  Lord  be  with  you). 
Ans.  "  Et  cum  spiritu  tuo"  (And  with  thy  spirit).  Then  returning  to 
the  book,  he  says,  "  Oremus  "  (Let  us  pray),  and  then  reads  the  collects 
or  prayers  of  that  day,  concluding  them  with  the  usual  termination,  "  Per 
Dominum  nostrum,"  etc.  (Through  our  Lord  Jesus  Christ,  etc. ),  with 
which  the  Church  commonly  concludes  all  her  prayers,  as  hoping  for  no 
mercy,  grace,  or  blessing,  but  through  our  Saviour  Jesus  Christ. 

6th.  After  the  collects  the  Lesson  or  Epistle  of  the  day  is  read  (and 
upon  the  Wednesdays  and  Saturdays  in  the  "  ember  weeks,"  several  les- 
sons or  epistles),  at  the  end  of  which  the  clerk  answers,  "  Deo  gratias," 
or,  Thanks  be  to  God ;  to  give  God  thanks  for  the  heavenly  instructions 
contained  in  that  divine  lesson  of  Holy  Writ.  The  lesson  or  epistle  is 
followed  by  the  Gradual  or  Tract,  consisting  of  some  devout  verses 
taken  out  of  Scripture ;  to  which  are  joined  the  Alleluias  to  praise  God 
with  joy,  excepting  in  the  penitential  time  between  Septuagesima  and 
Easter,  for  then  Alleluia  is  not  said. 

7th.  After  the  Epistle  and  Gradual,  the  book  is  removed  to  the  other 
side  of  the  altar,  in  order  to  read  the  Gospel  of  the  day ;  which  removal 
of  the  book  represents  the  passing  from  the  preaching  of  the  Old  Law,  fig- 
ured by  the  lesson  or  epistle,  to  the  gospel  of  Jesus  Christ,  published  by 
the  preachers  of  the  New  Law.  The  priest,  before  he  reads  the  gospel, 
makes  his  prayer,  bowing  down  before  the  middle  of  the  altar,  that  God 
would  cleanse  his  heart  and  his  lips,  that  he  may  be  worthy  to  declare 
His  gospel.  At  the  beginning  of  the  gospel  both  priest  and  people  make 
the  sign  of  the  cross:  1st,  upon  their  foreheads,  to  signify  that  they  will 
not  be  ashamed  of  the  cross  of  Christ  and  His  doctrine ;  2d,  upon  their 
mouth,  to  signify  that  they  will  profess  it  in  words  ;  3d,  upon  their  breast, 
to  signify  that  they  will  always  keep  it  in  their  hearts.  During  the  gos- 
pel the  people  stand,  to  show  by  this  posture  their  readiness  to  go  and  do 
whatsoever  they  shall  be  commanded  by  the  Saviour  in  His  divine  Word. 
At  the  end,  the  clerk  answers  in  the  name  of  the  people,  "  Laus  tibi 
Christe"  (Praise  be  to  thee,  O  Christ),  to  give  praise  to  our  Redeemer  for 
His  heavenly  doctrine ;  and  the  priest  kisses  the  book,  in  reverence  to 
those  sacred  words  which  he  has  been  reading  out  of  it.  In  the  high  or 
solemn  Mass,  the  gospel  is  sung  by  the  deacon,  and  lighted  candles  are 
held  by  the  acolytes  on  each  side,  to  denote  the  light  which  Christ  brought 
us  by  His  gospel. 


OF  THE  ORDER  AND  CEREMONIES  OF  THE  MASS.  101 

8th.  After  the  gospel,  upon  all  Sundays,  as  also  upon  the  feast  of  our 
Lord,  of  the  blessed  Virgin,  of  the  Apostles,  and  of  the  doctors  of  the 
Church,  the  priest,  standing  at  the  middle  of  the  altar,  recites  the  Nicene 
creed,  and  kneels  down  at  the  words,  "  Et  Homo  factus  est"  (And  he 
was  made  man),  in  reverence  to  the  mystery  of  our  Lord's  incarnation. 
Then  turning  about  to  the  people,  he  greets  them  with  the  usual  saluta- 
tion :  "Dominus  Vobiscum  "  (The  Lord  be  with  you).  Ans.  "  Et  cum 
Spiritu  tuo"  (And  with  thy  spirit).  After  which  he  reads  a  short  sen- 
tence of  Scripture  called  the  Offertory,  and  then  takes  off  the  veil  from 
the  chalice,  in  order  to  proceed  to  the  offering  up  the  bread  and  wine  for 
the  sacrifice. 

9th.  He  offers,  first,  the  bread  upon  the  paten  or  little  plate  ;  then  pours 
the  wine  into  the  chalice,  mingling  it  with  a  little  water,  and  offers  that 
up  in  like  manner,  begging  that  this  sacrifice  may  be  accepted  by  the 
Almighty  for  the  remission  of  sins  for  all  there  present,  for  all  the  faithful 
living  and  dead,  and  for  the  salvation  of  all  the  world.  Then,  bowing 
down,  he  says,  "  In  the  spirit  of  humility,  and  in  a  contrite  mind,  may  we 
be  received  by  thee,  O  Lord,  and  so  may  our  sacrifice  be  made  this  day 
in  thy  sight  that  it  please  thee,  O  Lord  God."  Then  he  blesses  the  bread 
and  wine  with  the  sign  of  the  cross,  invoking  the  Holy  Ghost,  saying, 
"  Come  thou,  the  Sanctifier,  the  almighty  and  eternal  God,  and  bless  »f«  this 
sacrifice  prepared  for  thy  holy  name."  After  this,  he  goes  to  the  corner 
of  the  altar,  and  there  washes  the  tips  of  his  fingers,  saying,  "  Lavabo," 
etc.  (I  will  wash  my  hands  among  the  innocent,  and  I  will  encompass 
thy  altar,  O  Lord,  etc),  as  in  the  latter  part  of  the  25th  Psalm.  This 
washing  of  the  fingers  denotes  the  cleanness  and  purity  of  the  soul  with 
which  these  divine  mysteries  are  to  be  celebrated,  which  ought  to  be  such 
as  not  only  to  wash  away  all  greater  filth,  but  even  the  dust  which  sticks 
to  the  tips  of  our  fingers,  by  which  are  signified  the  smallest  faults  and 
imperfections. 

10th.  After  washing  his  fingers,  the  priest  returns  to  the  middle  of  the 
altar,  and  there  bowing  down,  begs  of  the  blessed  Trinity  to  receive  this 
oblation  in  memory  of  the  passion,  resurrection,  and  ascension  of  our 
Lord  Jesus  Christ,  and  for  an  honorable  commemoration  of  the  blessed 
Virgin  and  of  all  the  saints,  that  they  may  intercede  for  us  in  heaven, 
whose  memory  we  celebrate  on  earth.  Then  turning  about  to  the  people, 
he  says,  "  Orate  Fratres,"  etc.,  that  is,  "  Brethren,  pray  that  my  sacrifice 
and  yours  may  be  made  acceptable  in  the  sight  of  God,  the  Father 
Almighty."  The  clerk  answers,  in  the  name  of  the  people,  "  May  the 
Lord  receive  this  sacrifice  from  thy  hands,  to  the  praise  and  glory  of  His 
own  name,  and  for  our  benefit,  and  that  of  all  His  holy  Church." 

nth.  Then  the  priest  says  in  a  low  voice  the  prayers  called  the  Secreta, 


102  THE  DEVOTIONS  MOST  PROPER  A T  MASS. 

which  correspond  to  the  collects  of  the  day,  and  are  different  every  day. 
1  le  concludes,  by  saying  aloud,  "  Per  omnia  saecula  saeculorum  ; "'  that  is, 
•  World  without  end."  Ans.  "Amen."  Then  after  the  usual  salutation, 
"The  Lord  be  with  you."  Ans.  "  And  with  thy  spirit  ;  "  he  admonishes 
the  people  to  lift  up  their  hearts  to  God  (Sursum  Cot-da)  and  to  join  with 
him  in  giving  thanks  to  our  Lord  (Gratias  agamus  Domino  Deo  nostro). 
To  which  the  clerk  answers,  "  Dignum  et  justum  est"  (It  is  meet  and 
just.)  Then  follows  the  Preface,  so  called  because  it  serves  as  an  intro- 
duction to  the  canon  of  the  Mass  ;  in  which,  after  solemnly  acknowledging 
ourselves  bound  in  duty  ever  to  give  thanks  to  God,  through  his  Son  Jesus 
Christ,  whose  majesty  all  the  choirs  of  angels  ever  praise  and  adore,  we 
humbly  beg  leave  to  have  our  voices  admitted,  together  with  theirs,  in 
that  celestial  hymn,  "  Sanctus,  sanctus,  sanctus,"  etc.,  i.  e.,  "  Holy,  holy, 
holy,  Lord  God  of  Hosts  ;  the  heavens  and  the  earth  are  full  of  thy  glory. 
Hosanna  in  the  highest.  Blessed  is  he  that  cometh  in  the  name  of  the 
Lord.     Hosanna  in  the  highest." 

1 2th.  After  the  Preface  follows  the  canon  of  the  Mass,  the  most  sacred 
and  solemn  part  of  this  divine  service,  which  is  read  with  a  low  voice,  as 
well  to  express  the  silence  of  Christ  in  His  passion,  and  His  concealing  at 
that  time  His  glory  and  His  divinity,  as  to  signify  the  vast  importance  of 
that  common  cause  of  all  mankind,  which  the  priest  is  then  representing, 
as  it  were  in  secret,  to  the  ear  of  God  ;  and  the  reverence  and  awe  with 
which  both  priest  and  people  ought  to  assist  at  these  tremendous  myster- 
ies. The  canon  begins  by  invoking  the  Father  of  mercies,  through  Jesus 
Christ  His  Son,  to  accept  this  sacrifice  for  the  holy  Catholic  Church,  for 
the  Pope,  the  bishop,  the  king,  and  all  the  professors  of  the  Catholic  and 
apostolic  faith  throughout  the  whole  world. 

Then  follows  the  Memento,  or  commemoration  of  the  living,  for  whom 
in  particular  the  priest  intends  to  offer  up  that  Mass,  or  who  have  been 
particularly  recommended  to  his  prayers,  etc.  To  which  is  subjoined  a 
remembrance  of  all  there  present,  followed  by  a  solemn  commemoration 
of  the  blessed  Virgin,  the  Apostles  and  martyrs,  and  all  the  saints,  to 
honor  their  memory,  by  naming  them  in  the  sacred  mysteries,  to  com- 
municate with  them,  and  to  beg  of  God  the  help  of  their  intercession, 
through  Jesus  Christ  our  Lord. 

Then  the  priest  spreads  his  hands  over  the  bread  and  wine,  which  are 
to  be  consecrated  into  the  body  and  blood  of  Christ,  according  to  the 
ancient  ceremony  prescribed  in  the  Levitical  law,  Levit.  i.  3,4,  16,  that 
the  priest  or  persons  who  offered  sacrifice  should  lay  their  hands  upon  the 
victim  before  it  was  immolated  ;  and  he  begs  that  God  would  accept  of 
this  oblation,  which  he  makes  in  the  name  of  the  whole  Church  ;  and  that 
He  would  grant  us  peace  in  this  life   and   eternal   salvation  in  the  next. 


THE  DEVOTIONS  MOST  PROPER  A T  MASS.  103 

Then  he  blesses  the  bread  and  wine  with  the  sign  of  the  cross  (a  ceremony 
frequently  repeated  in  the  Mass,  in  memory  of  Christ's  passion,  of  which 
this  sacrifice  is  the  memorial ;  and  to  give  us  to  understand  that  all  grace 
and  sanctity  flow  from  the  cross  of  Christ,  that  is,  from  Christ  crucified)  ; 
and  he  prays  that  God  would  render  this  oblation  blessed,  received,  ap- 
proved, reasonable,  and  acceptable,  that  it  may  be  made  to  us  the  body 
and  blood  of  His  most  beloved  Son,  our  Lord  Jesus  Christ.  Then  he 
proceeds  to  the  consecration,  first,  of  the  bread  into  the  body  of  our 
Lord,  and  then  of  the  wine  into  His  blood  ;  which  consecration  is  made 
by  the  words  of  Christ  pronounced  by  the  priest  in  His  name,  and  as 
bearing  His  person.  This  is  the  chief  action  of  the  Mass,  in  which  the 
very  essence  of  this  sacrifice  consists  ;  because,  by  the  separate  consecra- 
tion of  the  bread  and  wine,  the  body  and  blood  of  Christ  are  really  exhib- 
ited and  presented  to  God,  and  Christ  is  mystically  immolated. 

Immediately  after  the  consecration  follows  the  elevation,  first  of  the 
Host,  then  of  the  chalice,  in  remembrance  of  Christ's  elevation  upon  the 
cross,  and  that  the  people  may  adore  their  Lord  veiled  under  these  sa- 
cred signs.  At  the  elevation  of  the  chalice,  the  priest  recites  these  words 
of  Christ,  "As  often  as  you  shall  do  these  things,  you  shall  do  them  in 
commemoration  of  me."  Then  he  goes  on,  making  a  solemn  commem- 
oration of  the  passion,  resurrection,  and  ascension  of  Christ ;  and  begging 
of  God  to  accept  this  sacrifice,  as  He  was  pleased  to  accept  the  oblations 
of  Abel,  Abraham,  and  Melchisedech  ;  and  to  command  that  it  may,  by 
His  holy  angel,  be  presented  upon  His  altar  above,  in  presence  of  His  di- 
vine Majesty,  for  the  benefit  of  all  those  who  shall  partake  of  those  mys- 
teries here  below. 

Then  the  priest  makes  the  Memento,  or  the  remembrance  for  the 
dead,  praying  for  all  those  that  are  "  gone  before  us  with  the  sign  of 
faith,  and  rest  in  the  sleep  of  peace  ; "  and  in  particular  for  those  for 
whom  he  desires  to  offer  this  sacrifice,  that  God  would  grant  them  a 
"  place  of  refreshment,  light,  and  peace,  through  Jesus  Christ  our  Lord." 
Then  raising  his  voice  at  "Nobis  qiwque  peccatoribtis"  (And  to  us  sin- 
ners), etc.,  he  strikes  his  breast  in  token  of  repentance,  like  the  humble 
publican  in  the  gospel,  and  begs  of  God  mercy  and  pardon,  and  to  be 
admitted  into  some  part  and  society  with  the  holy  Apostles  and  martyrs, 
through  Christ  our  Lord.  He  goes  on,  "  By  whom,  O  Lord,  thou  dost 
always  create,  sanctify,  enliven,  bless,  and  give  us  all  these  good  things." 
Then  kneeling  down,  and  taking  the  sacred  Host  in  his  hand,  he  makes 
the  sign  of  the  cross  with  it  over  the  chalice,  saying,  "  Through  Him,  and 
with  Him,  and  in  Him,  is  to  thee,  God  the  Father,  in  the  unity  of  the 
Holy  Ghost,  all  honor  and  glory ;"  which  last  words  he  pronounces,  ele- 
vating a  little  the  Host  and  chalice  from  the  altar ;  and  then  kneels  down, 


104  THE  DEVOTIONS  MOST  PROPER  A  T  MASS. 

living  with  a  loud  voice,  "Per  omnia  seecula  saculorum"  (For  ever  and 
ever).     Ans.  M  Amen." 

13th.  After  this  follows  the  Pater  Noster,  or  Lord's  Prayer,  which  is 
pronounced  with  a  loud  voice  ;  and  in  token  of  the  people's  joining  in 
this  prayer,  the  clerk,  in  their  name,  says  aloud  the  last  petition,  "  Scd 
libera  nos  a  tna/o"  (But  deliver  us  from  evil),  to  which  the  priest  answers 
11  Amen  ; "  and  goes  on  with  a  low  voice,  begging  that  we  may  be  deliv- 
ered from  all  evils,  past,  present,  and  to  come  ;  and  by  the  intercession 
of  the  blessed  Virgin  and  of  all  the  saints  be  favored  with  peace  in  our 
days,  and  secured  from  sin  and  all  disturbances,  through  Jesus  Christ 
our  Lord.  Then  he  breaks  the  Host  in  imitation  of  Christ's  breaking  the 
bread  before  He  gave  it  to  His  disciples,  and  in  remembrance  of  His 
body  being  broken  for  us  upon  the  cross ;  and  puts  a  particle  of  it  into 
the  chalice,  saying  to  the  people,  "  The  peace  of  the  Lord  be  always  with 
you."  Ans.  "  And  with  thy  spirit."  This  ceremony  of  mixing  a  particle 
of  the  Host  with  the  species  of  wine  in  the  chalice,  represents  the  reunit- 
ing of  Christ's  body,  blood,  and  soul,  at  His  resurrection  :  and  the  priest's 
wish  or  prayer  for  peace,  at  the  time  of  this  ceremony,  puts  us  in  mind 
of  that  "Pax  vobis,"  or  "  Peace  be  unto  you,"  which  our  Lord  spoke  to 
His  disciples  when  He  first  came  to  them  after  His  resurrection.  (St. 
John  xx.  19,  21,  26.) 

14th.  Then  follows  the  Agnus  Dei,  etc.,  which  the  priest  pronounces 
three  times,  striking  his  breast  in  token  of  repentance  :  the  words  are, 
"  Lamb  of  God,  who  takest  away  the  sins  of  the  world,  have  mercy  on 
us."  At  the  third  time  instead  of,  "  Have  mercy  on  us,"  he  says,  "  Grant 
us  thy  peace."  After  the  Agnus  Dei,  follow  three  prayers,  which  the 
priest  says  to  himself  by  way  of  preparation  for  receiving  the  blessed 
sacrament.  After  which,  kneeling  down,  and  then  rising  and  taking  up 
the  blessed  sacrament,  he  three  times  strikes  his  breast  saying,  "  Domine 
non  sum  dignus,"  etc.  (Lord,  I  am  not  worthy  that  thou  shouldst  enter 
under  my  roof ;  say  thou  only  but  the  word,  and  my  soul  shall  be 
healed).  Then  receiving  the  sacred  Host,  he  says,  "The  body  of  our 
Lord  Jesus  Christ  preserve  my  soul  to  life  everlasting.  Amen."  Having 
paused  a  while,  he  proceeds  to  the  receiving  of  the  chalice,  using  the  like 
words:  "The  blood  of  our  Lord  Jesus  Christ,"  etc.  Then  follows  the 
Communion  of  the  people,  if  any  are  to  receive. 

15th.  After  the  Communion,  the  priest  takes,  first,  a  little  wine  into 
the  chalice,  which  is  called  the  first  ablution,  in  order  to  consume  what 
remains  of  the  consecrated  species  in  the  chalice  ;  and  then  takes  a  little 
wine  and  water,  which  is  called  the  second  ablution,  upon  his  fingers  over 
the  chalice,  to  the  end  that  no  particle  of  the  blessed  sacrament  may  re- 
main sticking  to  his  fingers,  but  that  all  may  be  washed  into  the  chalice, 


THE  DEVOTIONS  MOST  PROPER  AT  MASS.  105 

and  be  so  received.  Then  wiping  the  chalice,  and  covering  it,  he  goes  to 
the  book  and  reads  a  versicle  of  the  Holy  Scripture,  called  the  Commun- 
ion, because  it  used  to  be  sung  in  the  high  Mass,  at  the  time  that  the  peo- 
ple communicated.  After  this,  he  turns  about  to  the  people  with  the 
usual  salutation,  "  Dominus  vobiscum /"  and  then  returning  to  the  book, 
reads  the  collects  or  prayers  called  the  Post  Communion  :  after  which  he 
again  greets  the  people  with  "  Dominus  vobiscum,"  and  gives  them  leave 
to  depart,  saying,  "  Ite,  missa  est,"  i.  e.,  "Go,  the  mass  is  done."  Here, 
bowing  before  the  altar,  he  makes  a  short  prayer  to  the  blessed  Trinity, 
and  then  gives  his  blessing  to  all  there  present,  in  the  name  of  the  same 
blessed  Trinity,  "  Benedicat  vos,"  etc.  (May  the  almighty  God,  the 
Father,  ►J-vthe  Son,  and  the  Holy  Ghost,  bless  you.)  He  then  concludes, 
by  reading,  at  the  corner  of  the  altar,  the  beginning  of  the  Gospel  ac- 
cording to  St.  John,  which  the  people  hear  standing  ;  but  at  these  words, 
"  Verbum  caro  factum  est "  (The  Word  was  made  flesh),  both  priest 
and  people  kneel,  in  reverence  to  the  mystery  of  Christ's  incarnation. 
The  clerk  at  the  end  answers,  "Deo  gratias"  (Thanks  be  to  God):  and 
then  the  priest  departs  from  the  altar,  reciting  to  himself  the  Benedicite, 
or  the  canticle  of  the  three  children,  inviting  all  creatures  in  heaven  and 
earth  to  bless  and  praise  our  Lord. 

Q.  In  what  manner  ought  the  people  to  be  employed  during  the 
Mass? 

A.  In  such  prayers  and  devotions  as  are  most  suitable  to  that  holy 
sacrifice  ;  which,  having  so  close  a  relation  to  the  passion  of  Christ,  is 
then  best  heard  when  the  assistants  turn  the  attention  and  affections  of 
their  souls  toward  the  mysteries  of  the  passion  of  our  Lord,  which  are 
there  represented. 

Q.  Is  it  not  a  good  way  of  hearing  Mass,  to  accompany  the  priest 
through  every  part  of  it,  so  as  to  accommodate  one's  devotion  to  what  he 
is  then  about  ? 

A.  It  is  a  very  good  and  profitable  way  :  not  that  the  very  prayers  of 
the  priest,  especially  in  the  canon  and  consecration,  are  always  proper  for 
the  people  ;  but  that  in  every  part  of  the  Mass  it  is  proper  that  the  peo- 
ple should  use  such  prayers  as  are  adapted  to  what  the^riest  is  then  doing. 

Q.  What  kind  of  prayers  and  devotions  do  you  esteem  the  best 
adapted  to  the  several  parts  of  the  Mass  ? 

A.  I  should  recommend,  1st.  In  the  beginning  of  the  Mass,  an  earnest 
application  of  the  soul  to  God,  by  way  of  begging  His  divine  grace  for 
worthily  and  profitably  assisting  at  this  sacrifice. 

2d.  At  the  Confiteor,  and  what  follows  to  the  Kyrie  Eleison,  inclu- 
sively, I  should  advise  the  assistants  to  an  humble  confession  of  their  sins 
to  God,  with  a  most  hearty  repentance,  and  earnestly  begging  His  mercy. 


106  THE  DEVOTIONS  MOST  PROPER  AT  MASS. 

3d.  At  the  Gloria  inexcelsis,  let  them  join  in  that  heavenly  hymn,  and 
excite  their  souls  to  the  affections  expressed  therein. 

4th.  At  the  Collects,  let  them  recommend  to  God  their  own  necessi- 
ties, and  those  of  the  whole  Church. 

5th.  At  the  Epistle,  Gradual  and  Gospel,  either  let  them  attend  to  the 
heavenly  lessons  contained  in  them  ;  or,  if  they  have  not  the  convenience 
for  this,  let  them  employ  themselves  in  giving  thanks  to  God  for  reveal- 
ing to  us  His  divine  truths,  and  instructing  us  not  only  by  His  servants, 
the  prophets  and  Apostles,  but  also  by  His  Son  ;  and  begging  of  God  that 
their  lives  may  always  be  conformable  to  the  maxims  of  His  gospel. 

6th.  At  the  Credo,  let  them  recite  it  to  themselves,  with  a  lively  faith 
of  those  great  truths  contained  in  it. 

7th.  At  the  Offertory,  let  them  join  with  the  priest  in  offering  up,  first, 
the  Host,  and  then  the  chalice,  for  themselves  and  the  whole  Church  ; 
but  let  them  at  the  same  time  unite  themselves  closely  with  their  High- 
Priest  Christ  Jesus,  and  with  Him,  through  Him,  and  in  Him,  offer  up 
their  hearts  and  souls  to  God,  to  be  consecrated  to  His  divine  service, 
and  changed  into  Him  ;  and  in  particular,  at  the  mingling  of  the  water 
with  the.  wine  in  the  chalice,  let  them  pray  for  this  happy  union  with  God. 

8th.  At  the  Lavabo,  when  the  priest  washes  his  fingers  at  the  corner 
of  the  altar,  let  them  excite  in  their  souls  a  hearty  act  of  repentance,  and 
beg  to  be  washed  from  their  sins  in  the  blood  of  the  Lamb. 

9th.  When  the  priest  turns  about  and  says,  "  Orate  Fratres"  let  them 
pray  that  God  would  accept  of  that  oblation  for  His  own  honor  and  their 
salvation. 

10th.  At  the  Preface,  let  them  raise  up  their  hearts  to  God,  and  at 
Sursum  Corda  pour  forth  their  souls  in  thanksgiving  to  Him  ;  joining 
themselves  with  the  heavenly  choirs,  and  with  them  humbly  and  fervently 
pronouncing  that  sacred  hymn,  "Sanctus,n  etc.  (Holy,  holy,  holy,  Lord 
God  of  Hosts,  etc.). 

1  ith.  During  the  canon  of  the  Mass,  let  them  together  with  the  priest, 
as  well  as  with  the  invisible  priest,  Christ  Jesus,  offer  up  the  sacrifice  for 
the  four  ends  of  sacrifice,  viz.,  1.  For  God's  honor,  adoration,  and  glory. 
2.  In  thanksgiving  for  all  His  benefits,  and  especially  for  our  redemption 
through  Jesus  Christ.  3.  To  obtain  mercy  and  pardon  through  Him  for 
all  their  sins.  4.  To  obtain  all  the  graces  and  blessings  of  which  they 
stand  in  need.  Let  them  also  join  in  the  solemn  commemoration  that  is 
here  made  of  the  passion,  resurrection,  and  ascension  of  the  Son  of  God, 
and  the  glory  of  His  Church  triumphant  in  heaven. 

1 2th.  At  the  Memento  for  the  living,  let  them  earnestly  commend  to 
God  their  parents,  friends,  benefactors,  etc.;  their  superiors,  spiritual  and 
temporal ;    those  who  have  particularly  desired  their  prayers  ;    those  who 


THE  DEVOTIONS  MOST  PROPER  AT  MASS.  107 

are  in  their  agony,  or  other  great  necessity,  temptation,  or  affliction  ;  those 
to  whom  they  have  given  scandal  or  ill  example  ;  their  enemies  and  all 
unbelievers  and  sinners,  that  God  may  convert  them  ;  in  fine,  for  all  true 
servants  of  God,  and  for  all  those  for  whom  God  would  have  them  to 
pray. 

13th.  At  the  Consecration  and  elevation,  let  them  again  offer  them- 
selves to  God  with  and  through  Christ,  and  with  all  the  reverence  of  their 
souls  adore  their  Lord  there  really  present  under  the  sacramental  veils. 

14th.  At  the  Memento  for  the  dead,  let  them  represent  to  the  eternal 
Father  this  victim,  which  takes  away  the  sins  of  the  world,  in  behalf  of 
all  the  faithful  departed  in  the  communion  of  the  Church,  and  particularly 
of  their  relations,  friends,  etc.,  and  those  who  stand  most  in  need  of  their 
prayers,  or  for  whom  God  is  best  pleased  that  they  should  pray. 

15th.  At  the  Pater  Noster,  let  them  join  in  that  heavenly  prayer, 
begging  in  the  first  petition  ("hallowed  be  thy  name")  the  honor  and 
glory  of  God's  name  ;  in  the  second  petition,  the  propagation  of  His  king- 
dom here  upon  earth,  and  that  they  may  have  a  share  in  His  kingdom  in 
heaven ;  in  the  third  petition,  the  perfect  accomplishment  of  His  will  by 
all  and  in  all ;  in  the  fourth,  the  participation  of  the  bread  of  life  ;  in  the 
fifth,  the  forgiveness  of  their  sins  ;  in  the  sixth,  the  grace  of  God  against 
temptations ;  and  in  the  seventh,  a  deliverance  from  all  evils. 

1 6th.  At  the  breaking  of  the  Host,  let  them  remember  Christ's  body, 
broken  for  them  upon  the  cross,  and  let  them  pray  for  that  peace  which 
the  priest  wishes  them,  with  God,  with  their  neighbors,  and  with  them- 
selves. 

1 7th.  At  Agnus  Dei,  etc.,  let  them,  in  the  spirit  of  humility  and  con- 
trition, beg  mercy  and  pardon  for  their  sins. 

1 8th.  During  the  following  prayers,  and  whilst  the  priest  is  receiving, 
let  them  make  a  spiritual  communion:  1st,  by  a  lively  faith  of  the  real 
presence  of  the  Lamb  of  God,  slain  for  our  sins,  and  of  the  abundance  of 
grace  which  He  brings  to  those  who  receive  Him  worthily.  2d,  by  an 
ardent  desire  of  partaking  of  this  life-giving  food.  3d,  by  humbly  acknowl- 
edging at  the  "  Domine  non  sum  dignus"  and  heartily  bewailing  their  un- 
worthiness  and  sins,  which  hinder  them  from  daring  to  approach  this 
heavenly  table.  4th,  by  fervent  prayer,  begging  that  Christ  would  com- 
municate to  them  some  share  in  those  graces  which  He  brings  with  Him 
to  the  worthy  receiver,  and  that  He  would  come  at  least  spiritually  to  their 
souls,  and  take  possession  of  them,  and  unite  them  to  Himself  by  an  in- 
dissoluble bond  of  love. 

19th.  After  the  Communion  let  them  return  thanks  to  God  for  the 
passion  and  death  of  His  Son,  and  for  having  been  permitted  to  assist  at 
these  divine  mysteries  ;  let  them  receive  with  humility  the  benediction 


108  SA  YING  MASS  IN  LA  TIN. 

given  by  the  priest  in  the  name  of  the  blessed  Trinity  ;  let  them  beg  pardon 
for  their  negligences  and  distractions  ;  and  so,  offering  themselves  and  all 
their  undertakings  to  God,  depart  in  peace. 

Q.  What  advice  would  you  give  to  those  who  through  indisposition, 
or  other  unavoidable  impediments,  are  not  able  to  assist  at  Mass  upon  a 
Sunday  or  holyday  ? 

A.  I  would  advise  them  to  endeavor  to  hear  Mass,  at  least  in  spirit, 
according  to  the  method  prescribed  by  Rev.  Mr.  Gother  for  the  absent, 
in  his  little  book  of  Instructions  and  Devotions  for  Hearing  Mass. 

Q.  What  if  a  person,  through  the  absolute  necessity  of  his  unhappy 
circumstances,  should  be  tied  to  a  place  where  he  can  never  hear  Mass,  do 
you  think  he  might  not  then  be  allowed  to  join  in  prayer  with  those  of 
another  communion,  by  way  of  supplying  this  defect  ? 

A.  No:  certainly  it  is  a  misfortune,  nay,  a  great  misfortune,  to  be  kept, 
like  David,  when  he  was  persecuted  by  Saul,  at  a  distance  from  the  temple 
of  God  and  His  sacred  mysteries  ;  but  it  would  be  a  crime  upon  that  ac- 
count to  join  one's  self  with  an  heretical  or  schismatical  congregation, 
whose  worship  God  rejects  as  sacrilegious  and  impious.  In  such  a  case, 
therefore,  a  Christian  must  serve  his  God  alone,  to  the  best  of  his  power, 
by  offering  to  Him  the  homage  of  prayer,  adoration,  contrition,  etc.,  and 
must  frequently  hear  Mass  in  spirit,  by  joining  himself  with  all  the  faith- 
ful throughout  the  earth,  wherever  they  are  offering  to  God  that  divine 
sacrifice  ;  ever  sighing  after  those  heavenly  mysteries,  and  praying  for  his 
delivery  from  that  Babylon  which  keeps  him  at  a  distance  from  the  temple 
of  God. 


CHAPTER  VIII. 

OF    SAYING  MASS    IN  LATIN. 

Q.  Is  it  not  a  great  prejudice  to  the  faithful,  that  the  Mass  is  said  in 
Latin,  which  is  a  language  that  the  generality  of  them  do  not  understand  ? 

A.  It  is  no  prejudice  to  them,  provided  they  be  well  instructed  in  the 
nature  of  this  sacrifice,  and  taught,  as  we  have  explained  above,  how  to 
accompany  the  priest  with  prayers  and  devotions  adapted  to  every  part 
of  the  Mass,  such  as  they  commonly  have  in  their  Manuals,  or  other  prayer- 
books.  Hence,  it  is  visible  to  any  unprejudiced  eyes,  that  there  is  far  more 
devotion  among  Catholics  at  mass,  than  amongst  Protestants  at  common 
prayer. 

Q.  But  is  not  the  Mass  also  a  common  prayer  that  ought  to  be  said 
alike  by  all  the  faithful  ? 

A.  It  is  a  common  sacrifice,  that  is  offered  for  all,  and  in  some  measure 


SA  YING  MASS  IN  LA  TIN  109 

by  all ;  but  as  for  the  particular  form  of  prayers  used  by  the  priest  in  the 
Mass,  there  is  no  obligation  for  the  faithful  to  recite  the  same  ;  all  that 
God  or  His  Church  expects  from  them  is  to  assist  at  that  sacrifice  with  at- 
tention and  devotion  ;  and  this  they  comply  with,  when  they  endeavor  to 
follow  the  directions  given  above,  and  use  such  prayers  as  are  best  adapted 
to  each  part  of  the  Mass,  though  they  be  not  the  self-same  as  the  priest 
uses. 

Q.  Can  you  explain  to  me  by  some  example,  how  a  person  may  de- 
voutly and  profitably  assist  at  this  sacrifice,  though  he  be  ignorant  of  the 
prayers  which  the  priest  is  saying  ?    . 

A.  Yes :  what  do  you  think  if  you  or  any  good  Christian  had  been 
upon  Mount  Calvary  when  Christ  was  offering  Himself  upon  the  cross  a 
sacrifice  for  the  sins  of  the  whole  world,  would  not  the  very  sight  of  what 
was  doing  (provided  that  you  had  the  same  faith  in  Christ  as  you  now 
have)  have  sufficed  to  excite  in  your  soul  most  lively  acts  of  love  of  God, 
thanksgiving  for  so  great  a  mercy,  detestation  of  your  sins,  etc.,  though 
you  could  neither  hear  any  word  from  the  mouth  of  Christ  your  High- 
Priest,  nor  know  in  particular  what  passed  in  His  soul  ?  Just  so  in  the 
Mass,  which  is  the  same  sacrifice  as  that  which  Christ  offered  upon  the 
cross,  because  both  the  priest  and  the  victim  are  the  same  :  it  is  abund- 
antly sufficient,  for  the  people's  devotion,  to  be  well  instructed  in  what  is 
then  doing,  and  to  excite  in  their  souls  suitable  acts  of  adoration,  thanks- 
giving, repentance,  etc.,  though  they  understand  not  the  prayers  used  by 
the  priest  at  that  time. 

I  must  add  that,  for  the  devout  and  profitable  concurring  in  sacrifice 
offered  to  God,  it  is  not  even  necessary  that  the  people  should  hear  or 
recite  the  same  prayers  with  the  priest,  but  that  even  the  very  seeing  of 
him  is  more  than  God  was  pleased  to  require  in  the  old  law.  Hence 
we  find  (Luke  i.  10),  "  And  all  the  multitude  of  the  people  was  praying 
without  at  the  hour  of  incense."  And  (Levit.  xvi.  1 7)  it  was  expressly 
ordered  that  there  should  be  no  man  in  the  tabernacle  or  temple  when 
the  high-priest  went  with  the  blood  of  the  victim  into  the  sanctuary  to 
make  atonement. 

Q.  But  does  not  St.  Paul  (1  Cor.  xvi.)  condemn  the  use  of  "unknown 
tongues  "  in  the  liturgy  of  the  Church  ? 

A.  He  says  not  one  word,  in  that  whole  chapter,  of  the  liturgy  of  the 
Church ;  but  only  reprehends  the  abuse  of  the  gift  of  tongues,  of  which 
some  amongst  the  Corinthians  were  guilty,  who  out  of  ostentation  affected 
to  make  exhortations  or  extemporary  prayers  in  their  assemblies,  in  lan- 
guages utterly  unknown,  which  for  want  of  an  interpreter  could  be  of  no 
edification  to  the  rest  of  the  faithful.  But  this  is  far  from  being  the  prac- 
tice of  the  Catholic  Church,  where  all  exhortations,  sermons,  and  such 


1 10  SA  YING  MASS  IN  LA  TIN 

like  instructions,  are  made  in  the  vulgar  language ;  where  no  new,  un- 
known, extemporary  prayers  are  recited,  but  the  ancient  public  liturgy 
and  office  of  the  Church,  which  by  long  use  are  well  known,  at  least  as 
to  the  substance,  by  all  the  faithful :  where,  in  fine,  there  is  no  want  of 
interpreters,  since  the  people  have  the  Church  offices  interpreted  in  their 
ordinary  prayer-books;*  and  the  pastors  are  commanded  to  explain  to 
them  the  mysteries  contained  in  the  Mass.  (Council  of  Trent,  sess.  xxii. 
chap.  8.) 

Q.  But  why  does  the  Church  celebrate  the  Mass  in  Latin,  rather  than 
in  the  vulgar  language  ? 

A.  ist.  Because  it  is  her  ancient  language,  used  in  all  her  sacred  offices, 
even  from  the  Apostles'  days,  throughout  all  the  western  parts  of  the 
world  :  and  therefore  the  Church,  which  hates  novelty,  desires  to  cele- 
brate her  liturgy  in  the  same  language  as  the  saints  have  done  for  many 
ages.  2d.  For  the  greater  uniformity  in  public  worship,  that  a  Christian, 
in  whatsoever  country  he  may  be,  may  still  find  the  liturgy  performed  in 
the  same  manner  and  in  the  same  language  to  which  he  is  accustomed  at 
home  ;  and  for  this  the  Latin  is  certainly  of  all  languages  the  most  proper, 
as  being  the  most  universally  studied  and  known.  3d.  To  avoid  the 
changes  to  which  all  vulgar  languages,  as  we  find  by  experience,  are 
daily  exposed ;  for  the  Church  is  unwilling  to  be  incessantly  chopping 
and  changing  her  liturgy  at  every  turn  of  language. 

Q.  Have  any  other  Christians  besides  Roman  Catholics  ever  cele- 
brated their  liturgy  in  a  language  which  the  greater  part  of  the  people 
did  not  understand  ? 

A.  Yes :  it  is  the  practice  of  the  Greeks,  as  we  learn  from  Alex.  Ross, 
in  his  view  of  the  Religions  of  Europe,  p.  481  ;  and  Mr.  Breerwood,  in  his 
Enquiries  (chap.  ii.  p.12).  It  is  the  practice  of  all  other  sects  of  Chris- 
tians in  the  east  and  south,  viz.,  of  the  Armenians,  of  the  Syrians,  of  the 
Nestorians,  of  the  Copts  or  Egyptians,  and  of  the  Abyssinians  or  Ethio- 
pians, who  all  use  in  their  liturgies  their  ancient  languages,  which  have 
long  since  ceased  to  be  understood  by  the  people,  as  we  learn  from  Mon- 
sieur Renaudot,  in  his  Dissertation  upon  the  Oriental  Liturgies,  chap.  vi. 
And  as  for  Protestants,  we  learn  from  Dr.  Heylin's  History  of  the  Reforma- 
tion, p.  128,  etc.,  that  in  Queen  Elizabeth's  time  "The  Irish  Parliament 
passed  an  Act  for  the  Uniformity  of  the  Common  Prayer,  with  permission 
of  saying  the  same  in  Latin,  where  the  minister  had  not  the  knowledge 
of  the  English  tongue ;  but  for  translating  it  into  Irish  there  was  no  care 
taken.  The  people  are  required  by  that  statute,  under  several  penalties, 
to  frequent  their  churches,  and  to  be  present  at  reading  the  English  lit- 
urgy, which  they  understood  no  more  than  they  do  the  Mass.     By  which 

*  See  the  Missal  for  the  Laity,  Key  to  it,  and  the  complete  Catholic  Directory,  Almanac,  and  Registry. 


OF  THE  SACRAMENT  OF  PENANCE.  m 

means  we  furnished  the  papists  with  an  excellent  argument  against  our- 
selves, for  having  the  divine  service  celebrated  in  such  a  language  as  the 
people  do  not  understand."     Thus  Dr.  Heylin. 


CHAPTER   IX. 


OF   THE    SACRAMENT    OF    PENANCE  |    OF  CONFESSION,  AND  THE    PREPARATION  FOR 

IT  ;    OF    ABSOLUTION,    ETC. 

Q.  What  do  you  mean  by  the  sacrament  of  penance  ? 

A.  An  institution  of  Christ,  by  which  our  sins  are  forgiven  which  we 
fall  into  after  baptism. 

Q.  In  what  does  this  institution  consist  ? 

A.  On  the  part  of  the  penitent,  it  consists  in  these  three* things,  viz., 
contrition,  confession  and  satisfaction ;  and  on  the  part  of  the  minister  in 
the  absolution  pronounced  by  the  authority  of  Jesus  Christ.  So  that 
penance  is  a  sacrament,  by  which  the  faithful  who  have  fallen  into  sins, 
confessing  the  same  with  true  repentance  and  a  sincere  purpose  of 
making  satisfaction  to  God,  are  absolved  from  their  sins  by  the  ministers 
of  God. 

Q.  How  do  you  prove  that  the  ministers  of  God  have  any  such  power 
as  to  absolve  sinners  from  their  sins  ? 

A.  I  prove  it  from  John  xx.  22,  23,  where  Christ  said  to  His  ministers, 
"  Receive  ye  the  Holy  Ghost ;  whose  sins  you  shall  forgive,  they  are  for- 
given them  ;  and  whose  sins  you  shall  retain,  they  are  retained."  And 
Matt,  xviii.  18:  "  I  say  to  you,  whatsoever  you  shall  bind  upon  earth, 
shall  be  bound  also  in  heaven ;  and  whatsoever  you  shall  loose  upon 
earth,  shall  be  loosed  also  in  heaven." 

Q.  But  was  this  power  given  to  any  besides  the  Apostles  ? 

A.  It  was  certainly  given  to  them  and  to  their  successors  to  the  end 
of  the  world,  no  less  than  the  commission  of  preaching,  baptizing,  etc., 
which,  though  addressed  to  the  Apostles,  was  certainly  designed  to  con- 
tinue with  their  successors,  the  pastors  of  the  Church,  forever,  according 
to  that  of  Christ  (Matt,  xxviii.  20),  "  And  behold  I  am  with  you  all  days, 
even  to  the  consummation  of  the  world."  And  so  the  Protestant  Church 
understands  these  texts,  in  the  order  for  the  Visitation  of  the  Sick  in  the 
Book  of  Common  Prayer,  where  she  prescribes  a  form  of  absolution,  the 
same  in  substance  as  that  used  in  the  Catholic  Church,  viz. : 

"  Our  Lord  Jesus  Christ,  who  hath  left  power  to  His  Church  to  absolve 
all  sinners  who  truly  repent  and  believe  in  Him,  of  His  great  mercy  for- 
give thee  thine  offences  ;  and  by  His  authority  committed  to  me,  I  ab- 


U2  OF  THE  SACRAMENT  OF  PENANCE. 

solve  thee  from  all  thy  sins,  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost.    Amen." 

Q.  Is  it  your  doctrine  that  any  man  can  forgive  sins  ? 

A.  We  do  not  believe  that  any  man,  by  his  own  power,  can  forgive 
sins,  as  no  man  by  his  own  power  can  raise  the  dead  to  life ;  because 
both  the  one  and  the  other  equally  belong  to  the  power  of  God.  But  as 
God  has  sometimes  made  men  His  instruments  in  raising  the  dead  to  life, 
so  we  believe  that  He  has  been  pleased  to  appoint  that  His  ministers 
should,  in  virtue  of  His  commission,  as  His  instruments,  and  by  His  power, 
absolve  repenting  sinners :  and  as  this  is  evident  from  the  texts  above 
quoted,  it  must  be  a  false  zeal,  under  pretext  of  maintaining  the  honor 
of  God,  to  contradict  this  commission  which  He  has  so  evidently  given 
to  His  Church. 

Q.  But  will  not  sinners  thus  be  encouraged  to  go  on  in  their  evil  ways, 
upon  the  confidence  of  being  absolved  by  the  pastors  of  the  Church  when- 
ever they  please,  from  their  sins  ? 

A.  The  pastors  of  the  Church  have  no  power  to  absolve  any  one  with- 
out sincere  repentance  and  a  firm  purpose  of  a  new  life ;  and  therefore 
the  Catholic  doctrine  of  absolution  can  be  no  encouragement  to  any  man 
to  go  on  in  his  sins. 

Q.  What,  then,  is  required  on  the  part  of  the  sinner,  in  order  to  ob- 
tain the  forgiveness  of  his  sins  in  the  sacrament  of  penance  ? 

A.  Three  things,  viz.,  contrition,  confession  and  satisfaction.  By  con- 
trition we  mean  a  hearty  sorrow  for  having  offended  so  good  a  God,  with 
a  firm  purpose  of  amendment.  By  confession  we  mean  a  full  and  sincere 
accusation  made  to  Gods  minister  of  all  mortal  sins,  which  after  a  dili- 
gent examination  of  conscience,  a  person  can  call  to  his  remembrance. 
By  satisfaction  we  mean  a  faithful  performance  of  the  penance  enjoined 
by  the  priest. 

Q.  What  preparation  do  you  recommend  before  confession,  in  order 
to  discharge  one's  self  well  in  this  important  duty  ? 

A.  A  person  that  is  preparing  himself  for  confession  has  four  things 
to  do  before  he  goes  to  confession,  ist.  He  must  pray  earnestly  to  God 
for  His  divine  grace,  that  he  may  be  enabled  to  make  a  true  and  good 
confession.  2d.  He  must  carefully  examine  his  own  conscience,  in  order 
to  find  out  what  sins  he  has  committed,  and  how  often.  3d.  He  must 
take  due  time  and  pains  to  beg  God's  pardon,  and  procure  a  hearty  sor- 
row for  his  sins.  4th.  He  must  make  firm  resolutions,  with  God's  grace, 
to  avoid  the  like  sins  for  the  future,  and  to  fly  the  immediate  occasions  of 
them. 

Q.  Why  must  he  begin  his  preparation  by  praying  earnestly  to  God 
for  His  divine  grace  ? 


OF  THE  SACRAMENT  OF  PENANCE.  113 

A.  Because  a  good  confession  is  a  work  of  the  utmost  importance, 
and  withal  a  difficult  task,  by  reason  of  the  pride  of  our  hearts,  and  that 
fear  and  shame  which  are  natural  to  us,  and  which  the  devil,  who  is  a 
mortal  enemy  to  confession,  seeks  to  improve  with  all  his  power ;  and, 
therefore,  a  Christian,  who  desires  to  make  a  good  confession,  ought,  in 
the  first  place,  to  address  himself  to  God  by  fervent  prayer  for  His  divine 
assistance  ;  and  the  more  he  finds  the  enemy  trying  to  instill  into  him  an 
unhappy  fear  or  shame,  the  more  earnestly  must  he  implore  the  mercy 
and  grace  of  God  upon  this  occasion. 

Q.  In  what  manner  must  a  person  examine  his  conscience  in  order  to 
make  a  good  confession  ? 

A.  He  must  use  a  moral  diligence  to  find  out  the  sins  he  has  commit- 
ted :  which  requires  more  or  less  time  and  care,  according  to  the  length 
of  time  from  his  last  confession,  and  the  greater  or  less  care  that  he  usu- 
ally takes  of  the  state  of  his  conscience.  The  common  method  of  exam- 
ination is,  to  consider  what  one  has  done  against  the  commandments  of 
God  ;  what  neglects  there  might  have  been  of  Church  precepts  ;  how  one 
has  discharged  one's  self  of  the  common  duties  of  a  Christian,  and  of  the 
particular  duties  of  one's  respective  station  in  life  ;  how  far  one  has  been 
guilty  of  any  of  the  seven  sins  which  are  commonly  called  capital,  be- 
cause they  are  the  springs  or  fountains  from  whence  all  our  sins  flow,  etc.; 
and  for  the  helping  of  a  person's  memory  in  this  regard,  the  table  of  sins, 
which  is  found  in  the  Manual,  or  other  prayer-books,  may  be  of  no  small 
service. 

Q.  Is  a  person  to  examine  himself  as  to  the  number  of  times  that  he 
has  been  guilty  of  this  or  that  sin  ? 

A.  Yes  ;  because  he  is  obliged  to  confess,  as  nearly  as  he  can,  the 
number  of  his  sins.  But  in  sins  of  habit,  which  have  been  of  long  stand- 
ing and  very  numerous,  it  will  be  enough  to  examine  and  confess  the 
length  of  time  he  has  been  subject  to  such  a  sin,  and  how  many  times  he 
has  fallen  into  it  in  a  day,  week  or  month,  one  time  with  another. 

Q.  What  method  do  you  prescribe  to  a  person,  in  order  to  procure 
that  hearty  sorrow  for  sin  which  is  the  most  necessary  part  of  the  prepara- 
tion for  confession  ? 

A.  The  best  method  to  procure  it  is  to  beg  it  heartily  of  God  ;  it  must 
be  His  gift ;  for  none  but  God  can  give  that  change  of  heart,  which  is  so 
essential  to  a  good  confession  ;  and  He  has  been  pleased  to  promise 
(Matt.  vii.  7),  "  Ask,  and  it  shall  be  given  you  :  seek,  and  you  shall  find  ; 
knock,  and  it  shall  be  opened  unto  you."  To  this  end  all  those  pious 
meditations,  considerations,  and  devout  acts  of  contrition,  which  are 
found  in  books  of  devotion,  will  much  contribute,  if  read  leisurely  and 
attentively,  so  as  to  sink  into  the  heart.     But  because  many  persons  con- 


1 1 4  PREPARA  TION  FOR  CONFESSION. 

tent  themselves  with  running  over,  in  haste,  the  prayers  before  confession, 
which  they  meet  with  in  their  books,  with  little  or  no  change  in  their 
hearts,  which,  perhaps,  are  grown  hard  by  sinful  habits,  it  is  to  be  feared 
their  performances  are  too  often  nothing  worth  in  the  sight  of  God. 

Q.  What  do  you  advise  in  the  case  of  habitual  sinners,  in  order  to 
procure  a  true  change  of  heart  ? 

A.  I  advise  them  to  a  spiritual  retreat  for  some  days,  in  which,  being 
retired  as  much  as  possible  from  the  noise  of  the  world,  they  may  think 
upon  the  great  truths  of  religion  ;  of  the  end  for  which  they  came  into 
the  world  ;  of  the  benefits  of  God  ;  of  the  enormity  of  sin  ;  of  the  sudden 
passing  away  of  all  that  this  world  admires  ;  of  the  last  four  things  ;  of 
the  passion  of  Christ,  etc.,  in  order  that  a  serious  consideration  of  these 
great  truths,  joined  to  retirement  and  prayer,  may  make  a  due  impression 
on  their  hearts,  and  effectually  convert  them  to  God.  Those  whose  cir- 
cumstances will  not  permit  them  to  make  a  regular  retreat,  may  at  least 
endeavor,  during  some  days,  to  think  as  often  and  as  seriously  as  they 
can  upon  the  truths  above  mentioned  ;  and,  by  frequently  and  fervently 
calling  upon  the  Father  of  mercies,  in  the  midst  of  their  employments, 
may  hope  to  procure  to  themselves  the  like  grace. 

Q.  What  must  be  the  chief  motive  of  a  sinner's  sorrow  and  repent- 
ance, in  order  to  qualify  him  for  absolution  ? 

A.  Divines  are  not  perfectly  agreed  in  the  solution  of  this  query  ;  but 
all  are  perfectly  agreed  in  advising  every  one  to  aim  at  the  best  motive 
he  can  ;  and  that  the  best  and  safest  way  is,  to  renounce  and  detest  our 
sins  for  the  love  of  God  above  all  things. 

Q.  What  do  you  mean  by  the  resolution  of  amendment,  which  you 
suppose  to  be  so  necessary  an  ingredient  to  the  preparation  for  confession  ? 

A.  I  mean  a  full  determination  of  the  soul  to  fly,  for  the  future,  all 
willful  sin,  and  the  immediate  occasions  of  it. 

Q.  What  do  you  mean  by  the  immediate  occasions  of  it  ? 

A.  All  such  company,  places,  employments,  diversions,  books,  etc., 
as  are  apt  to  draw  a  person  to  mortal  sin,  either  in  word,  deed,  or  thought. 

Q.  And  is  a  person  indispensably  obliged  to  avoid  all  such  immediate 
occasions  of  sin  ? 

A.  He  is  obliged  to  avoid  them  to  the  very  utmost  of  his  power,  ac- 
cording to  the  gospel  rule  of  parting  even  with  the  hand  or  an  eye,  that 
is  an  occasion  of  offence  to  the  soul.  (Matt,  xviii.  8,  9.) 

Q.  What  Scripture  do  you  bring  to  recommend  the  confession  of  our 
sins  to  God's  ministers  ? 

A.  1  st.  The  precept  of  God  in  the  Old  Testament  (Num.  v.  6,  7), 
"  When  a  man  or  woman  shall  have  committed  any  of  all  the  sins  that 
men  are  wont  to  commit,  and  by  negligence  shall  have  transgressed  the 


Holy  Family. 

CHRIST  BLESSING  LITTLE  CHILDREN. 


CONFESSION  ENFORCED  B  Y  SCRIPTURE.  1 1 5 

commandment  of  the  Lord,  and  offended,  they  shall  confess  their  sin," 
etc.  2d.  The  example  of  the  people  who  hearkened  to  the  preaching  of 
St.  John  the  Baptist,  who  were  baptized  by  him,  "  confessing  their  sins." 
(Matt.  iii.  6.)  3d.  The  prescription  of  St.  James  v.  16,  "  Confess  your  sins 
one  to  another  ; "  that  is,  to  the  priests  or  elders  of  the  Church,  whom  the 
Apostle  had  ordered  to  be  called  for  (ver.  14).  4th.  The  practice  of  the 
first  Christians  (Acts  xix.  18)  :  "Many  of  them  that  believed  came  con- 
fessing, and  declaring  their  deeds." 

Q.  How  do  you  prove  that  there  is  any  command  of  Christ  for  the 
confession  of  our  sins  to  his  ministers  ? 

A.  I  prove  it  from  the  commission  which  Christ  has  given  to  his  min- 
isters (John  xx.  22,  23)  :  "Receive  ye  the  Holy  Ghost  :  whose  sins  you 
shall  forgive,  they  are  forgiven  them  ;  and  whose  sins  you  shall  retain, 
they  are  retained."  (Matt,  xviii.  18)  :  "  Verily  I  say  unto  you,  whatsoever 
you  shall  bind  upon  earth,  shall  be  bound  also  in  heaven  :  and  whatso- 
ever you  shall  loose  upon  earth,  shall  be  loosed  also  in  heaven."  For  it 
is  clear  that  this  commission  of  binding  or  loosing,  forgiving  or  retaining 
sins,  according  to  the  merits  of  the  case  and  the  disposition  of  the  peni- 
tent, cannot  be  rightly  executed  without  taking  cognizance  of  the  state 
of  the  soul  of  him  who  desires  to  be  absolved  from  his  sins  by  virtue  of 
this  commission  ;  and  consequently,  cannot  be  rightly  executed  without 
confession.  So  that  we  conclude  with  St.  Augustine,*  that  to  pretend  it 
is  enough  to  confess  to  God  alone  is  making  void  the  power  of  the  keys 
given  to  the  Church  (Matt.  xvi.  19),  that  it  is  contradicting  the  gospel, 
and  making  void  the  commission  of  Christ. 

Q.  Are  Christians  then  obliged  to  confess  all  their  sins  to  the  minis- 
ters of  Christ  ?  » 

A.  They  are  obliged  to  confess  all  such  sins  as  are  mortal,  or  of  which 
they  have  reason  to  doubt  lest  they  may  be  mortal ;  but  they  are  not 
obliged  to  confess  venial  sins,  because,  as  these  do  not  exclude  eternally 
from  the  kingdom  of  heaven,  so.  there  is  not  a  strict  obligation  of  having 
recourse  for  the  remission  of  them  to  the  keys  of  the  Church. 

Q.  But  by  what  rule  shall  a  person  be  able  to  form  a  judgment 
whether  his  sins  be  mortal  or  venial  ? 

A.  All  those  sins  are  to  be  esteemed  mortal,  which  the  Word  of  God 
represents  to  us  as  hateful  to  God,  against  which  He  pronounces  a  woe,  or 
of  which  it  declares,  that  such  as  do  those  things  shall  not  enter  into  the 
kingdom  of  heaven.  Of  these  we  have  many  instances  (Rom.  i.  29,  30, 
31  ;  1  Cor.  vi.  9,  10  ;  Gal.  v.  19,  20,  21  ;  Eph.  v.  5  ;  Apocalypse  xxi.  8)  ; 
and  in  the  Old  Testament.  (Isa.  v.  ;  Ezek.  xviii.,  etc.)  But  though  it  be 
very  easy  to  know  that  some  sins  are  mortal  and  others  but  venial,  yet  to 

Homil.  49.  Inter.  50. 


1 16  ON  MORTAL  AND  VENIAL  SINS. 

pretend  to  be  able  always  perfectly  to  distinguish  which  are  mortal,  and 
which  are  not,  is  above  the  reach  of  the  most  able  divines  ;  and  therefore 
a  prudent  Christian  will  not  easily  pass  over  sins  in  confession,  under  pre- 
tence of  their  being  venial,  unless  he  be  certain  of  it.  And  this  caution 
is  more  particularly  necessary  in  certain  cases,  where  persons,  being 
ashamed  to  confess  their  sins,  are  willing  to  persuade  themselves  they  are 
but  venial  ;  for  in  such  cases,  it  is  much  to  be  feared,  self-love  may  bias 
their  judgment. 

Q.  Is  it  a  great  crime  to  conceal,  through  shame  or  fear,  any  mortal 
sin  in  confession  ? 

A.  Yes,  it  is  a  great  crime  ;  because  it  is  telling  a  lie  to  the  Holy  Ghost ; 
for  which  kind  of  sin  Ananias  and  Sapphira  were  struck  dead  by  a  just 
judgment  of  God.  (Acts  v.)  It  is  acting  deceitfully  with  God,  and  that 
in  a  matter  of  the  utmost  consequence.  It  is  a  sacrilege,  because  it  is  an 
abuse  of  the  sacrament  of  penance,  and  is  generally  followed  by  a  still 
greater  sacrilege,  in  receiving  unworthily  the  body  and  blood  of  Christ  ; 
and  what,  is  still  more  dreadful,  such  sinners  seldom  stop  at  the  first  bad 
confession  and  communion,  but  usually  go  on  for  a  long  time  in  these  sins, 
and  very  often  die  in  them.  It  is  not  only  a  great  crime  to  conceal  one's 
sins  in  confession,  but  also  a  great  folly  and  madness  ;  because  such  of- 
fenders, if  they  have  not  renounced  their  faith,  know  very  well  that  these 
sins  must  be  confessed,  or  that  they  must  burn  for  them  ;  and  they  can- 
not be  ignorant  that  these  bad  confessions  do  but  increase  their  burden, 
by  adding  to  it  the  dreadful  guilt  of  repeated  sacrileges,  which  they  will 
have  far  more  difficulty  of  confessing,  than  those  very  sins  of  which  they 
are  not  so  much  ashamed. 

Q.  Have  you  any  instances  in  Church  history  of  remarkable  judgments 
of  God  upon  those  who  have  presumed  to  approach  the  blessed  sacrament 
without  making  a  sincere  confession  of  their  sins  ? 

A.  Yes ;  we  have  several  recorded  by  St.  Cyprian  (L.  de  Lapsis),  and 
other  grave  authors  ;  but  the  most  common  and  indeed  the  most  dread- 
ful punishment  of  these  sins,  is  that  blindness  and  hardness  of  heart  which 
God  justly  permits  such  sinners  to  fall  into,  and  which  is  the  broad  road 
to  final  impenitence. 

Q.  Have  you  anything  to  offer  by  way  of  encouragement  to  sinners 
to  confess  their  sins  sincerely  ? 

A.  Yes  ;  ist.  The  great  benefit  that  their  souls  will  reap  in  the  remis- 
sion of  their  sins,  promised  by  Christ  (Matt,  xviii.  18,  and  John  xx.  22, 
23),  and  the  other  advantages  which  an  humble  confession  of  sins  brings 
along  with  it ;  such  as  a  present  comfort  and  ease  of  conscience,  a  remedy 
against  future  sins,  directions  and  prescriptions  from  the  minister  of  God 
for  curing  the  spiritual  maladies  of  the  soul,  etc.     2d.  That  by  this  short 


ON  SINCERITY  IN  CONFESSION.  j  i  i  7 

passing  confusion,  which  will  last  but  a  moment,  they  will  escape  the 
dreadful  shame  of  having  their  sins  written  on  their  foreheads,  at  the  last 
day,  to  their  eternal  confusion.  3d.  That  the  greater  their  sins  have  been, 
the  greater  will  be  their  joy,  as  of  the  whole  court  of  heaven  so  of  their 
confessor  here  upon  earth,  to  see  their  sincere  conversion  to  God  testified 
by  the  humble  confession  of  their  most  shameful  sins  ;  upon  which  ac- 
count, so  far  from  thinking  worse  of  them,  he  will  conceive  far  greater 
hopes  of  their  future  progress,  and  a  more  tender  affection  for  them.  4th. 
That  by  the  the  law  of  God  and  His  Church,  whatever  is  declared  in  con- 
fession can  never  be  discovered,  directly  nor  indirectly,  to  any  one,  upon 
any  account  whatsoever,  but  remains  an  eternal  secret  between  God  and 
the  penitent  soul,  of  which  the  confessor  cannot,  even  to  save  his  own 
life,  make  any  use  at  all  to  the  penitent's  discredit,  disadvantage,  or  any 
other  grievance  whatsoever.  (See  Decretum  Innocentii  XL,  die  18  Nov <em. 
anno  1682. 

Q.  But  suppose  it  has  been  the  sinner's  misfortune  to  have  made  a  bad 
confession,  or  perhaps  a  great  many  bad  confessions,  what  must  he  do  to 
repair  this  crime,  and  to  reinstate  himself  in  God's  grace  ? 

A.  He  must  apply  himself  to  God  by  hearty  prayer  for  His  grace  and 
mercy,  and  so  prepare  himself  to  make  a  good  general  confession  of  all 
his  sins,  at  least  from  the  time  of  his  going  astray  ;  because  all  the  confes- 
sions that  he  has  made  since  he  began  to  conceal  his  sins,  were  all  sacri- 
legious, and  consequently  null  and  invalid,  and  therefore  must  all  be 
repeated. 

Q.  But  is  he  obliged  in  this  case  to  confess  again  those  sins  which  he 
has  confessed  before  ? 

A.  He  is,  because  the  concealing  of  any  mortal  sin  in  confession 
makes  the  whole  confession  nothing  worth  ;  and  as  all  the  following  con- 
fessions, till  this  fault  is  repaired,  are  null,  therefore  they  must  all  be 
made  again  ;  but  if  it  be  to  the  same  confessor,  who  has  a  confused  re- 
membrance of  the  sins  before  confessed,  it  may  suffice  for  the  penitent  to 
accuse  himself  in  general  terms  of  all  that  has  been  confessed  before  ; 
and  then  to  specify,  in  particular,  the  sins  that  have  been  omitted,  to- 
gether with  the  number  of  the  bad  confessions  and  communions  that  have 
been  made  by  him. 

Q.  Are  there  any  other  cases  in  which  the  confession  is  nothing  worth, 
and  consequently  must  be  made  again,besides  this  of  concealing  mortal  sin  ? 

A.  Yes  :  if  the  penitent  has  taken  no  care  to  examine  his  conscience, 
or  to  procure  the  necessary  sorrow  for  his  sins,  or  a  true  purpose  of 
amendment,  his  confession  is  good  for  nothing,  and  must  be  repeated  ; 
and  also,  if  the  priest  to  whom  he  has  made  his  confession  has  not  had 
the  necessary  faculties  and  approbation. 


i  iS  SACRILEGIOUS  AND  IMPERFECT  CONFESSION. 

Q.  What  if  the  penitent  should,  through  forgetfulness,  pass  over  some 
mortal  sin  in  confession  ? 

A.  This  omission,  provided  there  was  no  considerable  negligence 
which  gave  occasion  for  it,  does  not  make  the  confession  invalid,  but 
then  the  sin  that  has  been  thus  omitted  must  be  confessed  afterward, 
when  the  penitent  remembers  it ;  and  if  he  remembers  it  before  Com- 
munion, it  ought  to  be  confessed  before  he  goes  to  Communion  ;  if  he 
remembers  it  not  till  after  Communion,  he  must  confess  it  in  his  next 
confession. 

Q.  Is  a  person  obliged  to  confess  the  circumstances  of  his  sins  ? 

A.  He  is  obliged  to  confess  such  circumstances  as  quite  alter  the  kind 
or  nature  of  the  sin,  as  also,  according  to  many  divines,  such  as  very  no- 
toriously aggravate  the  guilt ;  but  as  for  other  circumstances,  they  need 
not  be  declared  ;  and  particularly  in  sins  of  unchastity  it  may  sometimes 
be  dangerous  to  be  too  circumstantial  in  expressing  the  manner  of  the 
sin. 

Q.  Would  it  be  a  crime  to  neglect  the  penance  or  satisfaction,  enjoined 
by  the  priest  ? 

A.  Yes,  it  would  ;  the  more  so,  because  we  ought  to  regard  the  pen- 
ance enjoined  as  an  exchange  which  God  makes  of  the  eternal  punish- 
ments, which  we  have  deserved  by  sin,  into  these  small  penitential  works. 

Q.  Has  the  Church  of  God  always  enjoined  penance  to  sinners  ? 

A.  Yes,  she  has  ;  and  in  the  primitive  times  much  more  severely  than 
in  our  days,  when  three,  seven,  and  ten  years  of  penance  used  to  be  im- 
posed for  sins  of  impurity,  perjury,  etc. 

Q.  Does  the  Church  at  present  approve  of  giving  ordinarily  very  slight 
penances  for  very  great  sins  ? 

A.  So  far  from  it,  the  Council  of  Trent  (sess.  xiv.  chap.  8)  gives  us  to 
understand  that  a  confessor,  by  such  excessive  indulgence,  is  in  danger 
of  drawing  upon  his  own  head  the  guilt  of  his  penitent's  sins ;  and  de- 
clares that  a  priest  ought  to  enjoin  a  suitable  penance,  according  to  the 
quality  of  the  crime  and  the  penitent's  ability. 

Q.  Ought  the  penitent  to  content  himself  with  performing  the  pen- 
ance enjoined,  so  as  to  take  no  further  thought  about  making  satisfaction 
to  God  for  his  sins  ? 

A.  By  no  means  ;  for  it  is  to  be  feared  that  the  penance  is  seldom  suf- 
ficient to  take  off  all  the  punishment  due  to  God's  justice  upon  account 
of  our  sins ;  and  it  is  certain  that  the  more  a  penitent  is  touched  with  a 
hearty  sorrow  for  his  offences  against  God,  the  more  he  will  be  desirous 
of  making  satisfaction,  and  revenging  upon  himself  by  penitential  severi- 
ties the  injuries  done  to  God  by  them.  Hence  the  life  of  every  good 
Christian  ought  to  be  a  perpetual  penance. 


ON  ABSOL  UTION.  1 1 9 

Q.  What  do  you  recommend  to  a  penitent,  besides  the  performance 
of  his  penance,  in  order  to  cancel  the  punishment  due  to  his  sins,  and 
make  satisfaction  to  the  divine  justice  ? 

A.  I  recommend  to  him,  1st.  Ever  to  maintain  in  himself  a  penitential 
spirit,  and  in  that  spirit  to  perform  all  his  prayers,  daily  offering  up  to 
God  the  sacrifice  of  a  contrite  and  humble  heart.  2d.  I  recommend  to 
him  alms-deeds,  both  corporal  and  spiritual,  according  to  his  ability.  3d. 
Fasting,  and  other  mortifications  ;  especially  the  retrenching  all  superflui- 
ties in  eating,  drinking,  and  sleeping ;  all  unnecessary  diversions,  and, 
much  more,  such  as  are  dangerous  ;  all  idle  curiosity,  vanity,  etc.  4th.  I 
recommend  to  him  to  have  recourse  to  indulgences,  and  to  perform  with 
religious  exactitude  the  conditions  thereunto  required.  5th.  In  fine,  I 
recommend  to  him  to  take  from  the  hands  of  God,  in  part  of  penance 
for  his  sins,  all  sicknesses,  pains,  labors,  and  all  other  crosses  whatsoever ; 
and  daily  to  offer  them  up  to  God,  to  be  united  to,  and  sanctified  by,  the 
sufferings  and  death  of  Jesus  Christ. 

Q.  What  is  the  form  and  manner  of  confession  ? 

A.  The  penitent,  having  duly  prepared  himself  by  prayer,  by  a  serious 
examination  of  his  conscience,  and  a  hearty  contrition  for  his  sins,  kneels 
down  at  the  confessional  on  one  side  of  the  priest,  and,  making  the  sign 
of  the  cross  upon  himself,  asks  the  priest's  blessing,  saying,  "  Pray,  father, 
give  me  your  blessing."  Then  the  priest  blesses  him  in  the  following 
words:  "The  Lord  be  in  thy  heart,  and  in  thy  lips,  that  thou  mayest 
truly  and  humbly  confess  all  thy  sins,  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost.  Amen."  After  which  the  penitent  says 
the  Confiteor,  in  Latin  or  in  English,  as  far  as  "  Mea  culpa,"  etc.,  and  then 
accuses  himself  of  all  his  sins,  as  to  their  kind,  number,  and  aggravating 
circumstances,  and  concludes  with  this,  or  the  like  form  :  "  Of  these,  and 
all  other  sins  of  my  whole  life,  I  humbly  accuse  myself,  am  heartily  sorry 
for  them,  and  beg  pardon  of  God,  and  penance  and  absolution  of  you, 
my  ghostly  father."  And  having  finished  the  Confiteor,  "  Therefore  I  be- 
seech thee,"  etc.,  he  then  attends  to  the  instructions  given  by  the  priest, 
and  humbly  accepts  the  penance  enjoined. 

Q.  What  is  the  form  of  absolution  ? 

A.  1  st.  The  priest  says,  "  May  almighty  God  have  mercy  on  thee,  and 
forgive  thee  thy  sins,  and  bring  thee  to  life  everlasting.     Amen." 

Then  stretching  forth  his  right  hand  towards  the  penitent,  he  says, 
"  May  the  almighty  and  merciful  Lord  give  thee  pardon,  absolution,  and 
remission  of  thy  sins.     Amen." 

"  Our  Lord  Jesus  Christ  absolve  thee  ;  and  I,  by  His  authority,  absolve 
thee,  in  the  first  place,  from  every  bond  of  excommunication  or  interdict, 
as  far  as  I  have  power,  and  thou  standest  in  need  :  in  the  next  place,  I  ab- 


1 20  OF  INDULGENCES. 

solve  thee  from  all  thy  sins,  in  the  name  of  the  Father,  *J*  and  of  the  Son, 
and  of  the  Holy  Ghost.     Amen." 

44  May  the  passion  of  our  Lord  Jesus  Christ,  the  merits  of  the  blessed 
Virgin  Mary,  and  of  all  the  saints,  and  whatsoever  good  thou  shalt  do, 
or  whatsoever  evil  thou  shalt  suffer,  be  to  thee  unto  the  remission  of  thy 
sins,  the  increase  of  grace,  and  the  recompense  of  everlasting  life. 
Amen." 

Q.  In  what  case  is  a  confessor  to  defer  or  deny  absolution  ? 

A.  The  rule  of  the  Church  is,  to  defer  absolution  (excepting  in  a  case 
of  necessity)  to  those  of  whose  disposition  the  confessor  has  just  cause 
to  doubt,  and  to  deny  absolution  to  those  who  are  certainly  indisposed 
for  it,  which  is  the  case  of  all  who  refuse  to  forgive  their  enemies,  or  to 
restore  ill-gotten  goods,  or  to  forsake  the  habits  or  immediate  occasions 
of  sin,  or,  in  a  word,  to  comply  with  any  part  of  their  duty,  to  which  they 
are  obliged  under  mortal  sin.     (Rit.  Rom.  de  Sacramento  Paenitentice?) 

Q.  How  do  you  prove  from  all  that  has  been  said  that  penance,  i.  e., 
confession  and  absolution  of  sinners,  is  properly  a  sacrament  ? 

A.  Because  it  is  an  outward  sign  of  inward  grace,  ordained  by  Jesus 
Christ,  which  is  the  very  notion  and  definition  of  a  sacrament :  the  out- 
ward sign  is  found  in  the  sinner's  confession  and  the  form  of  absolution 
pronounced  by  the  priest ;  the  inward  grace  is  the  remission  of  sins  prom- 
ised by  Jesus  Christ,  St.  John  xx.  22,  23;  and  the  ordinance  of  Christ  is 
gathered  from  the  same  place  and  from  St.  Matt,  xviii.  18. 


CHAPTER  X. 

OF    INDULGENCES   AND    JUBILEES. 

Q.  What  do  you  mean  by  indulgences  ? 

A.  There  is  not  any  part  of  the  doctrine  of  the  Catholic  Church  more 
grossly  misrepresented  by  our  adversaries  than  that  of  indulgences :  for 
the  generality  of  Protestants  imagine  that  an  indulgence  is  a  leave  to 
commit  sin,  or,  at  least,  that  it  is  a  pardon  for  sins  to  come ;  whereas, 
indeed,  it  is  no  such  thing.  There  is  no  power  in  heaven  or  earth  that 
can  give  leave  to  commit  sin ;  and  consequently  there  is  no  granting 
pardon  beforehand  for  sins  to  come.  All  this  is  far  from  the  belief  and 
practice  of  the  Catholic  Church.  By  an  indulgence,  therefore,  we  mean 
no  more  than  a  releasing  of  true  penitents  from  the  debt  of  temporal  pun- 
ishment, which  remained  due  to  their  sins  after  the  sins  themselves,  as  to 
the  guilt  and  eternal  punishment,  had  been  already  remitted  by  the  sacra- 
ment of  penance,  or  by  perfect  contrition. 


OF  IND  ULGENCES.  1 2 1 

Q.  Be  pleased  to  explain  this  a  little  further. 

A.  That  you  may  understand  this  the  better,  take  notice  that  in  sin 
there  are  two  things :  there  is  the  guilt  of  the  sin,  and  there  is  the  debt 
of  the  punishment  due  to  God  upon  account  of  the  sin.  Now,  upon  the 
sinner's  repentance  and  confession  the  sin  is  remitted  as  to  the  guilt,  and 
likewise  as  to  the  eternal  punishment  in  hell  due  to  every  mortal  sin  :  but 
the  repentance  or  conversion  is  seldom  so  perfect  as  to  release  the  sinner 
from  all  debt  of  temporal  punishment  due  to  God's  justice,  which  the  peni- 
tent must  either  discharge  by  the  way  of  satisfaction  and  penance,  or,  if 
lie  be  deficient  therein,  he  must  expect  to  suffer  hereafter  in  proportion  to 
the  debt  which  he  owes  to  divine  justice.  Now,  an  indulgence,  when  duly 
obtained,  is  a  release  from  this  debt  of  temporal  punishment. 

Q.  How  do  you  prove  that  after  the  guilt  of  sin  and  the  eternal 
punishment  has  been  remitted,  there  remains  oftentimes  a  debt  of  tem- 
poral punishment  due  to  the  divine  justice  ? 

A.  I  prove  it,  1st.  From  Scripture,  where,  to  omit  other  instances,  we 
find  in  the  case  of  David  (2  Sam.  xii.),  that  although  upon  his  repentance 
the  prophet  Nathan  assured  him,  ver.  15,  "that  the  Lord  had  put  away 
his  sin,"  yet  he  denounced  unto  him  many  temporal  punishments,  which 
should  be  inflicted  by  reason  of  this  sin,  which  accordingly  afterward 
ensued.  (See  vers.  10,  11,  12,  15.)  2d.  I  prove  it  from  the  perpetual 
practice  of  the  Church  of  God  of  enjoining  penances  to  repenting  sin- 
ners, in  order  to  cancel  the  punishment  due  to  their  sins. 

Q.  How  do  you  prove  that  the  Church  has  received  a  power  from 
Christ  of  discharging  a  penitent  from  the  debt  of  temporal  punishment 
which  remains  due  upon  account  of  his  sins  ? 

A.  I  prove  it  by  that  promise  of  our  Lord  made  to  Peter  (St.  Matt, 
xvi.  19)  :  "  I  will  give  to  thee  the  keys  of  the  kingdom  of  heaven  :  and 
whatsoever  thou  shalt  bind  upon  earth,  it  shall  be  bound  also  in  heaven ; 
and  whatsoever  thou  shalt  loose  on  earth,  it  shall  be  loosed  also  in  heaven  ; " 
which  promise,  made  without  any  exception,  reservation,  or  limitation, 
must  needs  imply  a  power  of  loosing  or  releasing  all  such  bonds  as  might 
otherwise  hinder  or  retard  a  Christian  soul  from  entering  heaven. 

Q.  Did  the  primitive  Church  ever  practise  anything  of  this  nature  ? 

A.  Yes,  very  frequently,  in  discharging  penitents,  when  there  appeared 
just  cause  for  it,  from  a  great  part  of  the  penance  due  to  their  sins,  as  may 
be  seen  in  Tertullian,  St.  Cyprian,  and  other  ancient  monuments  :  and  of 
this  nature  was  what  St.  Paul  himself  practised  in  "  forgiving,"  as  he  says 
(2  Cor.  ii.  10),  ••  in  the  person  of  Christ  "  (that  is,  by  the  power  and  au- 
thority received  from  him),  the  incestuous  Corinthian,  without  waiting  his 
going  through  a  longer  course  of  penance. 

Q.  But  were   these   primitive  indulgences  understood  to  release  the 


122  OF  IND  ULGENCES. 

punishment  due  to  sin  in  the  sight  of  God,  or  only  that  which  was  en- 
joined by  the  Church  in  her  penitential  canons  ? 

A.  Both  one  and  the  other,  as  often  as  they  were  granted  upon  a  just 
cause  ;  according  to  what  our  Lord  had  promised  (St.  Matt,  xxiii.  18), 
"  Verily  I  say  to  you,  whatsoever  you  shall  bind  upon  earth,  shall  be  bound 
also  in  heaven  ;  and  whatsoever  you  shall  loose  upon  earth,  shall  be  loosed 
also  in  heaven. " 

Q.  What  conditions  are  necessary  for  the  validity  of  an  indulgence  ? 

A.  On  the  part  of  him  that  grants  the  indulgence,  besides  sufficient 
authority,  it  is  necessary  that  there  be  a  just  cause  or  motive  for  the  grant  ; 
for,  according  to  the  common  doctrine  of  the  best  divines,  indulgences, 
granted  without  cause,  will  not  be  ratified  by  Almighty  God.  2d.  On  the 
part  of  him  who  is  to  obtain  the  indulgence,  it  is  requisite  that  he  duly 
perform  the  conditions  prescribed,  such  as  going  to  confession  and  Com- 
munion :  fasting,  alms,  prayers,  etc.,  and  that  he  be  in  the  state  of  grace ; 
for  it  is  in  vain  to  expect  the  remission  of  the  punishment  due  to  sin,  whilst 
a  person  continues  in  the  guilt  of  mortal  sin. 

Q.  Does  an  indulgence  so  far  remit  all  temporal  punishment  as  to  free 
a  penitent  from  all  obligation  of  doing  penance  for  his  sins  ? 

A.  No  :  for  the  obligation  of  doing  penance  for  sin,  and  leading  a  peni- 
tential life,  is  an  indispensable  duty.  Hence  the  Church  usually  enjoins 
penitential  works  in  order  to  the  obtaining  of  indulgences.  And  the  opin- 
ion of  Cardinal  Cajetan  and  others  is  highly  probable  that  one  condition 
for  attaining  to  the  benefit  of  an  indulgence,  in  the  release  of  the  punish- 
ment of  the  next  life,  is  a  disposition  to  do  penance  in  this  life  ;  for  the 
treasure  of  the  Church,  out  of  which  indulgences  are  granted,  is  intended 
by  our  great  Master  for  the  relief  of  the  indigent,  yet  not  so  as  to  encourage 
the  lazy,  who  refuse  to  labor  for  themselves. 

Q.  Are  you  of  opinion  that  a  Christian  receives  no  further  benefit  by 
an  indulgence  than  he  would  by  the  penitential  works  which  he  performs 
for  the  obtaining  of  that  indulgence  ? 

A.  I  am  far  from  being  of  that  opinion  ;  for,  according  to  that  way  of 
thinking,  no  benefit  would  be  reaped  from  the  indulgence,  but  only  from 
the  works  performed  for  obtaining  it :  whereas  the  Church  of  God  has  de- 
clared in  the  Council  of  Trent  that  indulgences  are  very  wholesome  to  Chris- 
tian people.  (Sess.  xxv.)  But  what  many  divines  maintain  is,  that,  regularly 
speaking,  there  is  required,  though  not  an  equality,  yet  a  proportion  at  least 
between  the  works  to  be  done  for  the  obtaining  an  indulgence,  and  the 
indulgence  itself  :  and  this  I  believe  to  be  true.  (See  Soto  in  4tum.  Dist.  2 1 , 
Q.  2.  Art.  2.  and  Sylvius  in  Supplem.    Q.  25.  Art.  2.  Quczstio  2,  5,  Conclus.  5.) 

Q.  What  is  meant  by  the  treasure  of  the  Church,  out  of  which  indul- 
gences are  said  to  be  granted  ? 


OF  IND ULGENCES.  1 2 3 

A.  The  treasures  of  the  Church,  according  to  divines,  are  the  merits 
and  satisfactions  of  Christ  and  His  saints  ;  out  of  which  the  Church, 
when  she  grants  an  indulgence  to  her  children,  offers  to  God  an  equiva- 
lent for  the  punishment  which  was  due  to  the  divine  justice  ;  for  the  merits 
and  satisfaction  of  Christ  are  of  infinite  value,  and  never  to  be  exhausted, 
and  are  the  source  of  all  our  good  ;  and  the  merits  and  satisfactions  of 
the  saints,  as  they  have  their  value  from  Christ,  and  through  Him  are  ac- 
cepted by  the  Father,  so,  by  the  communion  which  all  the  members  of 
Christ's  mystical  body  have  one  with  another,  are  applicable  to  the  faith- 
ful upon  earth. 

Q.  What  is  meant  by  a  plenary  indulgence  ? 

A.  That  which,  when  duly  obtained,  releases  the  whole  punishment 
that  remained  due  upon  account  of  past  sins. 

Q.  What  is  meant  by  an  indulgence  of  seven  years,  or  of  forty  days  ? 

A.  By  an  indulgence  of  so  many  years  or  days  is  meant  the  remission 
of  the  penance  of  so  many  years  or  days,  and  consequently  of  the  punish- 
ment corresponding  to  the  sins  which,  by  the  canons  of  the  Church, 
would  have  required  so  many  years  or  days  of  penance.  (Bellarmin,  L. 
i.  de  Indulg.  c.  9.)  And  thus,  if  it  be  true  that  there  ever  were  any  grants 
of  indulgences  of  a  thousand  years  or  more,  they  are  to  be  understood 
with  relation  to  the  punishment  corresponding  to  the  sins  which,  accord- 
to  the  penitential  canons,  would  have  required  a  thousand  or  more  years 
of  penance.  For,  since  by  these  canons  seven  or  ten  years  of  penance  were 
usually  assigned  for  one  mortal  sin  of  lust,  perjury,  etc.,  it  follows  that 
habitual  sinners,  according  to  the  rigor  of  the  canons,  must  have  been 
liable  to  great  numbers  of  years  of  penance,  and  perhaps  some  thousands 
of  years  ;  and  though  they  could  not  be  expected  to  live  so  long  as  to  ful- 
fill this  penance,  yet  as  by  their  sins  they  had  incurred  a  debt  of  punish- 
ment proportionable  to  so  long  a  time  of  penance,  these  indulgences  of 
so  many  years,  if  ever  granted  (which  some  call  in  question),  were  de- 
signed to  release  them  from  the  debt. 

Q.  What  is  the  meaning  of  indulgences  for  the  dead  ? 

A.  They  are  not  granted  by  way  of  absolution,  since  the  pastors  of 
the  Church  have  not  that  jurisdiction  over  the  dead  ;  but  they  are  only 
available  to  the  faithful  departed  by  way  of  suffrage  or  spiritual  succor, 
applied  to  their  souls  out  of  the  treasure  of  the  Church. 

Q.  What  is  the  meaning  of  a  jubilee  ? 

A.  A  jubilee,  so  called  from  the  resemblance  it  bears  to  the  jubilee 
year  in  the  old  law  (Levit.  xxv.  and  xxvii.),  which  was  a  year  of  remis- 
sion, in  which  bondmen  were  restored  to  liberty,  and  every  one  returned 
to  his  possessions,  is  a  plenary  indulgence  granted  every  twenty-fifth  year, 
as  also  upon  other  extraordinary  occasions,  to  such  as,  being  truly  peni- 


124  OF  EXTREME  UNCTION. 

tent,  shall  worthily  receive  the  blessed  sacrament,  and  perform  the  other 
conditions  of  fasting,  alms,  and  prayer,  usually  prescribed  at  such  times. 

Q.  What  is  the  difference  between  a  jubilee  and  any  other  plenary  in- 
dulgence ? 

A.  A  jubilee  is  more  solemn,  and  accompanied  with  certain  privileges 
not  usually  granted  upon  other  occasions,  with  regard  to  the  being  ab- 
solved by  any  approved  confessor  from  all  excommunications  and  other 
reserved  cases,  and  having  vows  exchanged  into  the  performance  of  other 
works  of  piety.  To  which  we  may  add,  that  as  a  jubilee  is  extended  to 
the  whole  Church,  which  at  that  time  joins,  as  it  were,  in  a  body  in  offer- 
ing a  holy  violence  to  heaven  by  prayers  and  penitential  works ;  and  as 
the  cause  for  granting  an  indulgence  at  such  times  is  usually  more  evi- 
dent, and  more  and  greater  works  of  piety  are  prescribed  for  the  obtain- 
ing it,  the  indulgence,  of  consequence,  is  likely  to  be  much  more  certain 
and  secure. 

Q.  What  are  the  fruits  which  usually  are  seen  amongst  Catholics  at 
the  time  of  a  jubilee  ? 

A.  As  at  that  time  the  Church  most  pressingly  invites  all  sinners  to 
return  to  God  with  their  whole  hearts,  and  encourages  them  by  setting 
open  her  spiritual  treasures  in  their  favor,  so  the  most  usual  effects  of  a 
jubilee  are,  the  conversion  of  great  numbers  of  sinners,  and  the  multiply- 
ing of  all  sorts  of  good  works  amongst  the  faithful — so  far  is  it  from  be- 
ing true  that  indulgences  are  an  encouragement  to  sin,  or  an  occasion  of 
a  neglect  of  good  works,  as  our  adversaries  unjustly  object. 


CHAPTER  XI. 

OF    THE    SACRAMENT    OF    EXTREME    UNCTION. 

Q.  What  do  you  mean  by  extreme  unction  ? 

A.  I  mean  the  anointing  of  the  sick,  prescribed  in  St.  James  v.  14,  15  : 
"  Is  any  sick  among  you  ?  Let  him  bring  in  the  priests  of  the  church  ; 
and  let  them  pray  over  him,  anointing  him  with  oil  in  the  name  of  the 
Lord  :  And  the  prayer  of  faith  shall  save  the  sick  man,  and  the  Lord 
shall  raise  him  up  ;  and  if  he  be  in  sins,  they  shall  be  forgiven  him." 

Q.  How  do  you  prove  that  this  anointing  of  the  sick  is  a  sacrament  ? 

A.  Because  it  is  an  outward  sign  of  inward  grace,  or  a  divine  ordi- 
nance, to  which  is  annexed  a  promise  of  grace  in  God's  holy  Word. 
The  anointing,  together  with  the  prayers  that  accompany  it,  are  the  out- 
ward sign  ;  the  ordinance  of  God  is  found  in  the  words  of  St.  James, 
above  quoted ;   the  inward  grace  is  promised  in  the  same  place  :    "  The 


OF  EXTREME  UNCTION.  1 25 

prayer  of  faith  shall  save  the  sick  man  .  .  .  and  if  he  be  in  sins,  they 
shall  be  forgiven  him." 

Q.  How  do  you  prove  that  this  ordinance  was  designed  for  all  ages, 
and  not  for  the  time  of  the  Apostles  only  ? 

A.  Because  the  words  of  the  Scripture,  in  which  this  ordinance  is 
contained,  are  not  limited  to  the  Apostles'  time,  any  more  than  the  words 
of  the  ordinance  of  baptism  (Matt,  xxviii.);  and  because  the  Church  of 
God,  the  best  interpreter  of  His  words  and  ordinances,  has  practised  it  in 
all  ages. 

Q.  To  what  kind  of  people  is  the  sacrament  of  extreme  unction  to  be 
administered  ? 

A.  To  those  who,  after  having  come  to  the  use  of  reason,  are  in  dan- 
ger of  death  by  sickness  ;  but  not  to  children  under  the  age  of  reason, 
nor  to  persons  sentenced  to  death,  etc. 

Q.  Can  the  same  person  receive  the  sacrament  of  extreme  unction 
more  than  once  ? 

A.  Yes  ;  but  not  in  the  same  illness,  except  it  should  be  of  long  con- 
tinuance, and  that  the  state  of  the  sick  person  should  be  changed  so  as 
to  recover  from  the  danger,  and  then  fall  into  the  like  case  again. 

Q.  What  are  the  effects  and  fruits  of  the  sacrament  of  extreme 
unction  ? 

A.  1  st.  It  remits  sins,  at  least  such  as  are  venial,  for  mortal  or  deadly 
sins  must  be  remitted  before  receiving  extreme  unction,  by  the  sacra- 
ment of  penance  and  confession.  2d.  It  heals  the  soul  of  her  infirmity 
and  weakness,  and  of  a  certain  propensity  to  sin  contracted  by  former 
sins,  which  are  apt  to  remain  in  the  soul  as  the  unhappy  relics  of  sin  ; 
and  it  helps  to  remove  something  of  the  debt  of  punishment  due  to  past 
sins.  3d.  It  imparts  strength  to  the  soul,  to  bear  more  easily  the  illness 
of  the  body,  and  arms  her  against  the  attempts  of  her  spiritual  enemies. 
4th.  If  it  be  expedient  for  the  good  of  the  soul,  it  often  restores  the  health 
of  the  body. 

Q.  What  kind  of  oil  is  that  which  is  used  in  the  sacrament  of  extreme 
unction  ? 

A.  Oil  of  olives,  solemnly  blessed  by  the  bishop  every  year  on 
Maundy  Thursday. 

Q.  What  is  the  form  and  manner  of  administering  this  sacrament  ? 

A.  1  st.  The  priest,  having  instructed  and  disposed  the  sick  person  for 
this  sacrament,  recites,  if  the  time  permit,  certain  prayers  prescribed  in 
the  ritual,  to  beg  God's  blessing  upon  the  sick,  and  that  his  holy  angels 
may  defend  them  that  dwell  in  that  habitation  from  all  evil.  2d.  The 
Confiteor  is  said,  or  general  form  of  confession  and  absolution  ;  and  the 
priest  exhorts  all  present  to  join  in  prayer  for  the  person  that  is  sick,  and, 


126  OF  EXTREME  UNCTION. 

if  opportunity  permit,  according  to  the  quality  or  number  of  persons 
there  present,  to  recite  the  seven  penitential  psalms,  with  the  litanies  or 
other  prayers  upon  this  occasion.  3d.  The  priest,  making  three  times  the 
sign  of  the  cross  on  pronouncing  the  name  of  the  blessed  Trinity,  says, 
u  In  the  name  of  the  Father,  *J*  and  of  the  Son,  and  of  the  Holy  Ghost, 
may  all  power  of  the  devil  be  extinguished  in  thee,  by  the  laying  on  of 
our  hands,  and  by  the  invocation  of  all  the  holy  angels,  archangels,  patri- 
archs, prophets,  Apostles,  martyrs,  confessors,  virgins,  and  all  the  saints. 
Amen."  4th.  Dipping  his  thumb  in  the  holy  oil,  he  anoints  the  sick  per- 
son, in  the  form  of  the  cross,  upon  the  eyes,  ears,  nose,  mouth,  hands, 
and  feet ;  at  each  anointing  making  use  of  this  form  of  prayer,  "  Through 
this  holy  unction,  and  His  most  tender  mercy,  may  the  Lord  pardon  thee 
whatever  sins  thou  hast  committed  by  thy  sight.  Amen."  And  so  of 
the  hearing,  and  the  rest,  adapting  the  form  to  the  several  senses.  5th. 
After  this  the  priest  goes  on,  "  Lord,  have  mercy  upon  us.  Christ,  have 
mercy  upon  us.  Lord,  have  mercy  upon  us.  Our  Father,"  etc.,  "And  lead 
us  not  into  temptation."  R.  "  But  deliver  us  from  evil."  V.  "  Save  thy 
servant."  R.  "Trusting  in  thee,  O  my  God."  V.  "Send  him,  O  Lord, 
help  from  thy  sanctuary."  R.  "  And  do  thou  defend  him  from  Sion." 
V.  "  Be  to  him,  O  Lord,  a  tower  of  strength."  R.  "  From  the  face  of 
the  enemy."  V.  "Let  not  the  enemy  have  power  over  him."  R.  "Nor 
the  son  of  iniquity  be  able  to  hurt  him."  V.  "  Lord,  hear  my  prayer." 
R.  "  And  let  my  cry  come  unto  thee."  V.  "  The  Lord  be  with  you." 
R.   "  And  with  thy  spirit." 

Let  us  pray. 

"  O  Lord  God,  who  hast  said  by  thy  Apostle  James,  '  Is  any  one  sick 
among  you,  let  him  bring  in  the  priests  of  the  church,  and  let  them  pray  over 
him,  anointing  him  with  oil  in  the  name  of  the  Lord ;  and  the  prayer  of 
faith  shall  save  the  sick  man,  and  the  Lord  shall  raise  him  ;  and  if  he  be  in 
sins,  they  shall  be  forgiven  him,'  heal,  we  beseech  thee,  O  our  Redeemer, 
by  the  grace  of  the  Holy  Ghost,  the  maladies  of  this  sick  man,  cure  his 
wounds,  and  forgive  him  his  sins  ;  drive  away  from  him  all  pains  of  mind 
and  body,  and  mercifully  restore  unto  him  perfect  health,  both  as  to  the 
interior  and  exterior ;  that  being  recovered  by  thy  mercy,  he  may  return 
to  his  former  duties  :  who,  with  the  Father  and  the  Holy  Ghost,  livest 
and  reignest  one  God,  for  ever  and  ever.     Amen." 

Let  us  pray. 

"  Look  down,  we  beseech  thee,  O  Lord,  on  thy  servant  [TV.]  fainting 
under  the  infirmity  of  his  body,  and  refresh  a  soul  which  thou  hast  created  ; 
that  he,  being  improved  by  thy  chastisements,  may  be  saved  by  thy  medi- 
cine :  through  Christ  our  Lord.     Amen." 


ORDER  OF  RECOMMENDATION  OF  A  SOUL  DEPARTING.         127 

Let  us  pray. 

44  O  holy  Lord,  almighty  Father,  everlasting  God,  who,  by  imparting 
the  grace  of  thy  benediction  to  sick  bodies,  preservest,  according  to  the 
multitude  of  thy  mercies,  the  work  of  thy  hands  ;  favorably  attend  to  the 
invocation  of  thy  name  ;  and  delivering  thy  servant  from  his  illness,  and 
restoring  him  to  health,  raise  him  up  by  thy  right  hand,  strengthen  him 
by  thy  virtue,  defend  him  by  thy  power,  and  restore  him  with  all  desired 
prosperity  to  thy  holy  Church  :  through  Christ  our  Lord.     Amen." 

As  to  what  belongs  to  the  Order  of  the  Visitation  of  the  Sick,  and  the 
prayers  and  devotions  proper  upon  that  occasion,  as  also  the  manner  of 
assisting  those  who  are  dying,  consult  the  Roman  ritual,  out  of  which  I 
shall  present  you  with  the  following  form  of  the  recommendation  of  a 
departing  soul. 


CHAPTER  XII. 

THE    ORDER    OF    THE    RECOMMENDATION    OF     A    SOUL   THAT     IS     JUST     DEPARTING. 

Q.  What  is  the  form  or  order  of  the  recommendation  of  a  soul  to  God 
in  its  last  passage  ? 

A.  1  st.  After  a  short  litany  recited,  adapted  to  that  occasion,  then 
the  following  prayers  are  said  : 

44  Depart,  O  Christian  soul,  from  this  world,  in  the  name  of  God  the 
Father  Almighty,  who  created  thee  ;  in  the  name  of  Jesus  Christ,  the  Son 
of  the  living  God,  who  suffered  for  thee  ;  in  the  name  of  the  Holy  Ghost, 
who  has  been  poured  forth  upon  thee  ;  in  the  name  of  the  angels  and 
archangels  ;  in  the  name  of  the  thrones  and  dominations  ;  in  the  name  of 
the  principalities  and  powers  ;  in  the  name  of  the  cherubim  and  seraphim  ; 
in  the  name  of  the  patriarchs  and  prophets  ;  in  the  name  of  the  holy 
Apostles  and  evangelists  ;  in  the  name  of  the  holy  martyrs  and  confes- 
sors ;  in  the  name  of  the  holy  monks  and  hermits  ;  in  the  name  of  the 
holy  virgins,  and  of  all  the  saints  of  God  ;  let  thy  place  be  this  day  in 
peace,  and  thy  abode  in  the  holy  Sion  :  through  Christ  our  Lord.  Amen." 

"  O  God  most  merciful !  O  God  most  clement !  who,  according  to  the 
multitude  of  thy  tender  mercies,  blottest  out  the  sins  of  the  penitent,  and 
graciously  remittest  the  guilt  of  their  past  offences  ;  mercifully  regard  this 
thy  servant  [.A/.]  and  vouchsafe  to  hear  him,  who  with  the  whole  confes- 
sion of  his  heart  begs  for  the  remission  of  all  his  sins.  Renew,  O  most 
merciful  Father,  whatever  has  been  corrupted  in  him  through  human 
frailty,  or  violated  through  the  deceit  of  the  enemy  ;  and  associate  him 
as  a  member  of  redemption  to  the  unity  of  the  body  of  the-  Church  :  have 


128        ORDER  OF  RECOMMENDATION  OF  A  SOUL  DEPARTING. 

compassion,  Lord,  on  his  sighs  ;  have  compassion  on  his  tears,  and  admit 
him,  who  has  no  hope  but  in  thy  mercy,  to  the  sacrament  of  thy  recon- 
ciliation :  through  Christ  our  Lord.     Amen." 

"  I  recommend  thee,  dear  brother,  to  the  almighty  God,  and  commit 
thee  to  His  care,  whose  creature  thou  art ;  that  when  thou  shalt  have  paid 
the  debt  of  all  mankind  by  death,  thou  mayest  return  to  thy  Maker,  who 
formed  thee  of  the  slime  of  the  earth.  When  thy  soul  therefore  shall  de- 
part from  thy  body,  let  the  resplendent  multitude  of  the  angels  meet 
thee  ;  let  the  court  of  Apostles  come  unto  thee  ;  let  the  triumphant  army 
of  the  martyrs  conduct  thee ;  let  the  glorious  company  of  illustrious  con- 
fessors, clad  in  their  white  robes,  encompass  thee  ;  let  the  choir  of  joyful 
virgins  receive  thee  ;  and  mayest  thou  meet  with  a  blessed  repose  in  the 
bosom  of  the  patriarchs  ;  let  Jesus  Christ  appear  to  thee  with  a  mild  and 
cheerful  countenance,  and  order  thee  a  place  amongst  those  that  are  to 
stand  before  Him  for  ever.  Mayest  thou  never  know  the  horrors  of  dark- 
ness, the  crackling  of  flames,  or  racking  torments.  May  the  most  wicked 
enemy,  with  all  his  evil  spirits,  be  forced  to  give  way  ;  may  he  tremble  at 
thy  approach  in  the  company  of  angels,  and  fly  away  into  the  vast  chaos 
of  eternal  night.  Let  God  arise,  and  His  enemies  be  dispersed  ;  and  let 
them  that  hate  Him  fly  before  His  face  ;  let  them,  like  smoke,  come  to 
nothing ;  and  as  wax  that  melts  before  the  fire,  so  let  sinners  perish  in 
the  sight  of  God  ;  but  may  the  just  feast  and  rejoice  in  His  sight.  Let, 
then,  all  the  legions  of  hell  be  confounded  and  put  to  shame  ;  and  may 
none  of  the  ministers  of  Satan  dare  to  stop  thee  in  thy  way.  May  Christ, 
who  was  crucified  for  thee,  deliver  thee  from  torments.  May  Christ, 
who  vouchsafed  to  die  for  thee,  deliver  thee  from  eternal  death.  May 
Christ,  the  Son  of  God,  place  thee  in  the  ever-pleasant  garden  of  His 
paradise  ;  and  may  He,  the  true  Shepherd,  number  thee  amongst  His 
sheep.  May  He  absolve  thee  from  all  thy  sins,  and  place  thee  at  His 
right  hand  in  the  lot  of  His  elect.  Mayest  thou  see  thy  Redeemer  face 
to  face,  and  standing  always  in  His  presence,  behold  with  happy  eyes  the 
most  clear  truth.  Mayest  thou  be  placed  amongst  the  companies  of  the 
blessed,  and  enjoy  the  sweetness  of  the  contemplation  of  thy  God  for 
ever.     Amen." 

"  Receive  thy  servant,  O  Lord,  into  the  place  of  salvation,  which  he 
hopes  for  from  thy  mercy."     Ans.  "  Amen." 

"  Deliver,  O  Lord,  the  soul  of  thy  servant  from  all  the  perils  of  hell, 
from  pains  and  all  tribulations."     Ans.    "  Amen." 

"  Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou  deliveredst  Enoch 
and  Elias  from  the  common  death  of  the  world."     Ans.  "  Amen." 

"  Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou  deliveredst  Noah 
from  the  flood,"     Ans.  "  Amen." 


ORDER  OF  RECOMMENDATION  OF  A  SOUL  DEPARTING.         129 

"  Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou  deliveredst  Abra- 
ham from  the  midst  of  the  Chaldeans."     Ans.  "  Amen." 

"  Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou  deliveredst  Job 
from  his  sufferings."     Ans.  "  Amen." 

"  Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou  deliveredst  Isaac 
from  being  sacrificed  by  the  hand  of  his  father  Abraham."   Ans.  "  Amen." 

"  Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou  deliveredst  Lot 
from  Sodom  and  the  flames  of  fire."     Ans.  "  Amen." 

"  Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou  deliveredst  Moses 
from  the  hands  of  Pharaoh,  king  of  Egypt."     Ans.  "  Amen." 

"  Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou  deliveredst  Daniel 
from  the  lions'  den."     Ans.  "  Amen." 

"  Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou  deliveredst  the 
three  children  from  the  fiery  furnace,  and  from  the  hands  of  a  wicked 
king."     Ans.  "  Amen." 

"  Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou  deliveredst  Susan- 
nah from  her  false  accusers."     Ans.  "  Amen." 

"  Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou  deliveredst  David 
from  the  hands  of  King  Saul,  and  from  the  hands  of  Goliath."  Ans. 
"  Amen." 

"  Deliver,  O  Lord,  the  soul  of  thy  servant,  as  thou  deliveredst  Peter 
and  Paul  out  of  prison."     Ans.  "  Amen." 

"  And  as  thou  deliveredst  the  blessed  virgin  and  martyr,  St.  Thecla, 
from  the  most  dreadful  torments,  so  vouchsafe  to  deliver  the  soul  of  this 
thy  servant,  and  make  it  rejoice  with  thee  in  the  happiness  of  heaven." 
Ans.  "Amen." 

14  We  commend  to  thee,  O  Lord,  the  soul  of  thy  servant  [iV.],  and  we 
beseech  thee,  O  Lord  Jesus  Christ,  the  Saviour  of  the  world,  that  thou 
wouldst  not  refuse  to  admit  into  the  bosom  of  thy  patriarchs  a  soul  for 
which  in  thy  mercy  thou  wast  pleased  to  come  down  upon  earth.  Own 
him  for  thy  creature,  not  made  by  any  strange  gods,  but  by  thee,  the 
only  living  and  true  God  ;  for  there  is  no  other  God  but  thee,  and  none 
that  can  equal  thy  works.  Let  his  soul  rejoice  in  thy  presence,  and  re- 
member not  his  former  iniquities  and  excesses,  the  unhappy  effects  of 
passion  or  evil  concupiscence  ;  for  although  he  has  sinned,  he  has  not  re- 
nounced the  Father,  or  the  Son,  or  the  Holy  Ghost ;  but  believed  and  had 
a  zeal  for  God,  and  faithfully  worshiped  Him  who  made  all  things. 

"  Remember  not,  O  Lord,  we  beseech  thee,  the  sins  of  his  youth,  and 
his  ignorance  ;  but,  according  to  thy  great  mercy,  be  mindful  of  him  in 
thy  heavenly  glory.  May  the  heavens  be  opened  to  him,  and  may  the 
angels  rejoice  with  him.  Receive,  O  Lord,  thy  servant  into  thy  kingdom. 
Let  St.  Michael,  the  archangel  of  God,  who  is  the  chief  of  the  heavenly 


130       ORDER  OF  RECOMMENDATION  OF  A  SOUL  DEPARTING. 

host,  conduct  him.  Let  the  holy  angels  of  God  come  to  meet  him,  and 
carry  him  to  the  city  of  the  heavenly  Jerusalem.  May  St.  Peter  the 
Apostle,  to  whom  God  has  given  the  keys  of  the  kingdom  of  heaven,  re- 
ceive him.  May  St.  Paul  the  Apostle,  who  was  a  vessel  of  election,  assist 
him.  May  St.  John,  the  chosen  Apostle  of  God,  to  whom  were  revealed 
the  secrets  of  heaven,  intercede  for  him.  May  all  the  holy  Apostles  to 
whom  our  Lord  gave  the  power  of  binding  and  loosing,  pray  for  him. 
May  all  the  saints  and  elect  of  God,  who  in  this  world  have  suffered  tor- 
ments for  the  name  of  Christ,  intercede  for  him.  That  he,  being  deliv- 
ered from  the  bonds  of  the  flesh,  may  deserve  to  be  admitted  into  the 
glory  of  the  kingdom  of  heaven  by  the  bounty  of  our  Lord  Jesus  Christ, 
\\  ho,  with  the  Father  and  the  Holy  Ghost,  liveth  and  reigneth  for  ever 
and  ever.     Amen." 

After  which,  if  the  sick  person  still  continues  to  labor  in  his  agony,  it 
may  be  proper,  as  the  ritual  prescribes,  to  continue  reciting  other  psalms 
and  prayers  adapted  to  those  circumstances. 

Q.  What  is  the  meaning  of  the  lighting  of  a  blessed  candle,  and  keep- 
ing it  burning  during  a  person's  agony  ? 

A.  This  light  represents  the  light  of  faith  in  which  a  Christian  dies, 
and  the  light  of  glory  which  he  looks  for.  Besides,  these  candles  are 
blessed  by  the  Church  with  a  solemn  prayer  to  God  to  chase  away  the 
devils  from  those  places  where  they  shall  be  lighted. 

Q.  What  is  the  form  of  blessing  candles  ? 

A.  The  ritual  prescribes  the  following  prayer  : 

V.  "  Our  help  is  in  the  name  of  the  Lord." 

R.  "  Who  made  heaven  and  earth." 

Let  us  pray. 

"  O  Lord  Jesus  Christ,  Son  of  the  living  God,  bless  *J*  by  our  prayers 
these  candles  ;  pour  forth  upon  them,  by  the  virtue  of  the  holy  »f«  cross, 
thy  heavenly  benediction,  who  hast  given  them  to  mankind  to  chase  away 
darkness  ;  and  may  they  receive  such  a  blessing  by  the  sign  of  the  holy 
•%•  cross,  that  in  what  place  soever  they  shall  be  lighted  up,  the  rulers  of 
darkness,  with  all  their  ministers,  may  depart,  and,  trembling,  fly  from 
those  dwellings,  nor  presume  any  more  to  disturb  or  molest  those  that 
serve  the  almighty  God,  who  livest  and  reignest  for  ever  and  ever. 
Amen." 

Q.  What  is  the  meaning  of  tolling  the  passing  bell  when  a  person  is 
expiring  ? 

A.  To  admonish  the  faithful  to  pray  for  him,  that  God  may  grant  him 
a  happy  passage. 


OF  THE  OFFICE  FOR  THE  BURIAL  OF  THE  DEAD.  131 

CHAPTER  XIII. 

OF    THE    OFFICE    FOR    THE    BURIAL    OF    THE    DEAD. 

Q.  What  is  the  manner  and  order  of  burying  the  dead  in  the  Cath- 
olic Church  ? 

A.  The  pastor  or  parish  priest,  accompanied  by  his  clerics,  goes  to  the 
house  of  the  deceased,  and  having  sprinkled  the  body  or  coffin  with  holy 
water,  recites  the  anthem,  "  If  thou  shalt  observe  iniquities,  O  Lord,  O 
Lord,  who  shall  sustain  it?"  with  the  129th  Psalm,  "De  profundis" 
(From  the  depths  I  have  cried),  etc.;  at  the  end  of  which  he  says, 
"  Eternal  rest  give  to  him,  O  Lord."  Ans.  "  And  let  perpetual  light  shine 
upon  him."  Then  he  repeats  the  anthem,  "  If  thou  shalt  observe  iniqui- 
ties," etc. 

After  this  the  body  is  carried  to  the  church,  the  clergy,  two  and  two, 
going  before,  after  the  manner  of  a  procession,  and  singing  the  50th  Psalm, 
"  Miserere  "  (Have  mercy  upon  me,  O  God,  according  to  thy  great  mercy), 
etc.,  and  the  people  following  the  corpse,  and  praying  in  silence  for  the 
deceased.  When  they  come  to  the  church  the  corpse  is  set  down  in  the 
middle  of  the  church,  with  the  feet  toward  the  altar  (except  the  deceased 
was  a  priest,  in  which  case  his  head  is  to  be  toward  the  altar),  and  wax 
tapers  are  lighted  and  set  round  the  coffin.  Then,  if  time  and  opportunity 
permit,  the  Dirge  is  recited,  that  is,  the  office  of  the  matins  and  lauds  for 
the  dead,  followed  by  a  solemn  Mass  for  the  soul  of  the  deceased,  accord- 
ing to  the  most  ancient  custom  of  the  universal  Church. 

The  dirge  and  mass  being  finished,  the  priest,  standing  at  the  head 
of  the  deceased,  begins  the  office  of  the  burial,  as  follows : 

"  Enter  not  into  judgment  with  thy  servant,  O  Lord,  for  no  man  shall 
be  justified  in  thy  sight  except  thou  vouchsafe  to  grant  him  the  remission 
of  all  his  sins.  Let  not,  therefore,  we  beseech  thee,  the  sentence  of  thy 
judgment  fall  upon  him  whom  the  true  supplication  of  Christian  faith 
recommendeth  to  thee  :  but,  by  the  assistance  of  thy  grace,  let  him  escape 
the  judgment  of  thy  vengeance,  who,  whilst  he  was  living,  was  marked 
with  the  sign  of  the  holy  Trinity  :  who  livest  and  reignest  for  ever  and 
ever.  Amen." 

Then  the  choir  sings  the  following  responsory  : 

"  Deliver  me,  O  Lord  from  eternal  death,  at  that  dreadful  day,  when 
the  heavens  and  earth  shall  be  removed,  when  thou  shalt  come  to  judge 
the  world  by  fire."  V.  "  I  am  struck  with  trembling,  and  I  fear,  against 
the  day  of  account,  and  of  the  wrath  to  come,  when  the  heavens  and 
earth  shall  be  moved."     V.  "  That  day   is  a  day  of  wrath,  of  calamity 


132  OF  THE  OFFICE  FOR  THE  BURIAL  OF  THE  DEAD. 

and  misery,  a  great  and  most  bitter  day,  when  thou  shalt  come  to  judge 
the  world  by  fire."  V.  "  Eternal  rest  give  to  him,  O  Lord  ;  and  let  per- 
petual light  shine  upon  him."  "  Deliver  me,  O  Lord,"  etc.,  as  before,  till 
the  V.  "  I  am  struck,"  etc. 

M  Lord,  have  mercy  upon  us.  Christ,  have  mercy  upon  us.  Lord, 
have  mercy  upon  us.  Our  Father,"  etc.  Here  the  priest  puts  incense  into 
the  thurible,  and  then,  going  round  the  coffin,  sprinkles  it  with  holy  water, 
and  afterward  incenses  the  body,  and  then  concludes  with  the  Lord's 
Prayer.  V.  "  Lead  us  not  into  temptation."  R.  "  But  deliver  us  from 
evil."  V.  "  From  the  gates  of  hell."  R.  "  Deliver  his  soul,  O  Lord." 
V.  "Let  him  rest  in  peace."  R.  "  Amen."  V.  "O  Lord,  hear  my  prayer." 
R.  "And  let  my  cry  come  unto  thee."  V.  "The  Lord  be  with  you." 
R.  "  And  with  thy  spirit." 

Let  us  pray. 

"  O  God,  whose  property  it  is  always  to  show  mercy  and  to  spare  ;  we 
humbly  beseech  thee  for  the  soul  of  thy  servant  [A7".],  which  thou  hast  this 
day  commanded  to  depart  out  of  this  world,  that  thou  wouldst  not  de- 
liver it  up  into  the  hands  of  the  enemy,  nor  put  it  out  of  thy  memory  for- 
ever, but  that  thou  wouldst  order  it  to  be  received  ,by  the  holy  angels, 
and  conducted  to  paradise,  its  true  country  ;  that  since  it  has  believed 
and  hoped  in  thee,  it  may  not  suffer  the  pains  of  hell,  but  take  possession 
of  everlasting  joys  :  through  Christ  our  Lord.  Amen." 
•  After  this,  whilst  the  body  is  carried  toward  the  place  of  its  interment, 
the  following  anthem  is  sung  or  said  : 

"  May  the  angels  conduct  thee  into  paradise ;  may  the  martyrs  receive 
thee  at  thy  coming,  and  bring  thee  to  the  holy  city  of  Jerusalem ;  may 
the  choir  of  angels  receive  thee,  and  mayest  thou  have  eternal  rest  with 
Lazarus,  who  was  formerly  poor." 

When  they  are  come  to  the  grave,  if  it  has  not  been  blessed  before, 
the  priest  blesses  it  by  the  following  prayer,  which  is  the  same  that  we 
make  use  of  in  this  country  in  blessing  the  mould  or  earth,  which  we  put 
in  the  coffin  with  the  corpse,  in  the  private-burial  office. 

"  O  God,  by  whose  tender  mercy  the  souls  of  the  faithful  find  rest, 
vouchsafe  to  bless  this  tomb,  and  depute  thy  holy  angel  to  guard  it ;  and 
absolve  from  all  the  bonds  of  sin  the  souls  of  those  whose  bodies  are  in- 
terred, that  with  thy  saints  they  may  ever  rejoice  without  end  in  thee : 
through  Christ  our  Lord.     Amen." 

Then  the  priest  sprinkles  with  holy  water,  and  afterward  incenses, 
both  the  corpse  of  the  deceased  and  the  grave.  Then,  whilst  the  body  is 
put  in  the  grave,  is  sung  or  said  the  following  anthem,  with  the  Canticle 
"Benedictus"  or  the  Song  of  Zachariah  (Luke  i.  68,  etc.)  : 


OF  ERA  YERS  FOR  THE  DEAD,  AND  OF  PURGA  TORY.  133 

"  I  am  the  resurrection  and  the  life  :  he  that  believeth  in  me,  although 
he  be  dead,  shall  live  ;  and  every  one  that  liveth  and  believeth  in  me,  shall 
not  die  forever."     (St.  John  xi.  25.) 

Or  else  (as  is  the  custom  in  many  places),  when  the  body  is  put  in 
the  earth,  the  priest,  with  the  assistant,  recites  the  penitential  psalm, 
*' Miserere" 

Then  the  priest  says,  "Lord,  have  mercy  upon  us.  Christ,  have  mercy 
upon  us.  Lord,  have  mercy  upon  us.  Our  Father,"  etc.  (Here  he  sprin- 
kles the  body  with  holy  water.)  V.  "  And  lead  us  not  into  temptation." 
R.  "But  deliver  us  from  evil."  V.  "From  the  gate  of  hell."  R.  "  Deliver 
his  soul,  O  Lord."  V.  "  Let  him  rest  in  peace."  R.  "  Amen."  V.  "  O 
Lord,  hear  my  prayer."  R.  "  And  let  my  cry  come  unto  thee."  V.  "  The 
Lord  be  with  you."     R.  "  And  with  thy  spirit." 

Let  us  pray. 

"  Grant,  O  Lord,  this  mercy  to  thy  servant  deceased,  that  he  [or  she] 
may  not  receive  a  return  of  punishment  for  his  [or  her]  deeds,  who,  in  his 
[or  her]  desires  has  held  fast  by  thy  will ;  that  as  here  true  faith  has  joined 
him  [or  her]  to  the  company  of  thy  faithful,  so  thy  mercy  there  may  asso- 
ciate him  [or  her]  to  the  choirs  of  angels :  through  Christ  our  Lord. 
Amen." 

V.  "  Eternal  rest  give  to  him,  O  Lord." 

R.  "  And  let  perpetual  light  shine  upon  him." 

V.  "  Let  him  rest  in  peace.''     R.  "  Amen." 

V.  "  May  his  [or  her]  soul,  and  the  souls  of  all  the  faithful  departed, 
through  the  mercy  of  God,  rest  in  peace."     R.  "  Amen." 

Then  the  priest,  returning  from  the  grave,  recites  the  psalm  "De  Pro- 
fundis"  with  the  anthem,  "  If  thou,  O  Lord,  wilt  observe  iniquities,  Lord, 
who  shall  stand  it  ? " 


CHAPTER  XIV. 

OF  PRAYERS  FOR  THE  DEAD,  AND  OF  PURGATORY. 

Q.  What  is  the  meaning  of  prayers  for  the  dead  ? 

A.  Praying  for  the  dead  is  a  practice  as  ancient  as  Christianity,  received 
by  tradition  from  the  Apostles,  as  appears  by  the  most  certain  monuments 
of  antiquity,  and  observed  by  the  synagogue,  or  Church  of  God,  in  the 
Old  Testament,  as  appears  from  2  Maccab.  xii.,  written  long  before  Christ's 
time,  and  followed  by  the  Jews  to  this  day.  A  practice  grounded  upon 
Christian  charity,  which  teaches  us  to  pray  for  all  that  are  in  necessity, 


134  OF  PRA  YERS  FOR  THE  DEAD,  AND  OF  PURGA  TORY. 

and  to  implore  God's  mercy  for  all  that  are  capable  of  mercy  ;  which,  we 
have  reason  to  be  convinced,  is  the  case  of  many  of  our  deceased  breth- 
ren, and  therefore  we  pray  for  them. 

Q.  How  do  you  prove  that  the  practice  of  praying  for  the  dead  is  as 
ancient  as  Christianity  ? 

A.  From  Tertullian,  in  his  book  of  the  Soldier  s  Crown,  chap,  iii.,  writ- 
ten about  a  hundred  years  after  the  death  of  the  Apostles,  where  he  reck- 
ons the  oblations  for  the  dead  upon  their  anniversary  days  amongst  the 
immemorial  traditions  observed  by  all  Christians  ;  and  in  his  book  De 
Monogamia,  chap,  x.,  where  he  affirms  it  to  be  the  duty  of  a  Christian 
widow  to  pray  for  the  soul  of  her  husband,  and  to  beg  refreshment  for 
him,  and  to  keep  his  anniversaries.  (See  St.  Cyprian,  Epist.  66 ;  Arno- 
bius,  1.  4,  de  Vita  Constantini,  c.  71  ;  St.  Cyril  of  Jerusalem,  Catech.  Mys- 
tag.,  5  ;  St.  Gregory  Nazianzen,  Orat.  10,  etc.)  Hence  St.  John  Chrysos- 
tom,  Horn.  3  upon  the  Epistle  to  the  Philippians,  tells  us  that  it  was 
ordained  by  the  Apostles  that  the  dead  should  be  commemorated  in  the 
sacred  mysteries  ;  and  St.  Aug.,  Semi.  32,  de  Verbis  Apost.,  sec.  2,  that  it 
was  a  practice  received  from  the  fathers,  and  observed  by  the  universal 
Church.  And  it  appears  from  St.  Epiphanius,  Hcer.  75,  that  Arius  was 
ranked  amongst  the  heretics  by  the  Church  in  the  fourth  century  for  de- 
nying that  the  prayers  of  the  living  did  the  dead  any  good. 

Q.  Is  it  any  argument  in  favor  of  prayers  for  the  dead,  that  it  was 
practised  by  Judas  Maccabaeus  and  by  the  Jews  before  the  coming  of 
Christ  ? 

A.  Yes,  a  very  great  argument.  1st,  because  this  practice  is  expressly 
approved  in  the  15th  chapter  of  the  second  book  of  Maccabees:  which 
books,  by  many  councils  and  fathers,  are  ranked  amongst  the  divine 
Scriptures.  2d,  because  the  Jews,  in  those  days,  were  undoubtedly  the 
people  of  God.  3d,  because,  as  Dr.  Taylor  writes  {Lib.  of  Prophesying, 
sec.  20,  num.  1 1,  p.  265)  :  "  We  find,  by  the  history  of  the  Maccabees,  that 
the  Jews  did  pray  and  make  offerings  for  the  dead  (which  also  appears 
by  other  testimonies,  and  by  their  form  of  prayers,  still  extant,  which  they 
used  in  the  captivity).  Now  it  is  very  remarkable,  that  since  our  blessed 
Saviour  did  reprove  all  the  evil  doctrines  and  traditions  of  the  scribes 
and  Pharisees,  and  argued  concerning  the  dead  and  the  resurrection 
against  the  Sadducees,  yet  He  said  not  a  word  against  this  public  practice, 
but  left  it  as  He  found  it ;  which  He  who  came  to  declare  to  us  the  will 
of  His  Father  would  not  have  done,  if  it  had  not  been  innocent,  pious, 
and  full  of  charity." 

Q.  But  what  reason  is  there  to  believe  that  our  prayers  can  be  of  any 
service  to  the  dead  ? 

A.  The  same  reason  there  is  to  believe  that  our  prayers  are  of  service 


OF  PRAYERS  FOR  THE  DEAD,  AND  OF  PURGATORY.  J  35 

to  the  living ;  for  whether  we  consult  the  Scripture  or  primitive  tradition 
with  relation  to  the  promises  or  encouragements  given  in  favor  of  our 
prayers,  we  shall  nowhere  find  the  dead  excepted  from  the  benefit  of 
them ;  and  the  perpetual  practice  of  the  Church  of  God,  which  is  the 
best  interpreter  of  the  Scripture,  has  from  the  very  beginning  ever 
authorized  prayers  for  the  dead,  as  believing  such  prayers  beneficial  to 
them. 

Q.  But  are  not  they  who  have  passed  this  mortal  life  arrived  at  an 
unchangeable  state  of  happiness  or  misery,  so  that  they  either  want  not 
our  prayers,  or  cannot  be  bettered  by  them  ? 

A.  Some  there  are,  though  I  fear  but  few,  that  have  before  their  death 
so  fully  cleared  up  their  account  with  the  divine  Majesty,  and  washed  away 
all  their  stains  in  the  blood  of  the  Lamb,  as  to  go  straight  to  heaven  after 
death  ;  and  such  as  those  stand  not  in  need  of  our  prayers.  Others  there 
are,  and  their  number  is  very  great,  who  die  in  the  guilt  of  deadly  sin ; 
any  such  as  these  go  straight  to  hell,  like  the  rich  glutton  in  the  gospel 
(Luke  xvi.),  and  therefore  cannot  be  bettered  by  our  prayers.  But,  be- 
sides these  two  kinds,  there  are  many  Christians  who,  when  they  die,  are 
neither  so  perfectly  pure  and  clean  as  to  be  exempt  from  the  least  spot  or 
stain,  nor  yet  so  unhappy  as  to  die  under  the  guilt  of  unrepented  deadly 
sin ;  now,  such  as  these  the  Church  believes  to  be,  for  a  time,  in  a  middle 
state,  which  we  call  purgatory  ;  and  these  are  they  who  are  capable  of  re- 
ceiving benefit  by  our  prayers.  For  though  we  pray  for  all  that  die  in  the 
communion  of  the  Church,  because  we  do  not  certainly  know  the  partic- 
ular state  in  which  each  one  dies,  yet  we  are  sensible  that  our  prayers  are 
available  for  those  only  that  are  in  this  middle  state. 

Q.  But  what  grounds  have  you  to  believe  that  there  is  any  such  place 
as  purgatory,  or  a  middle  state  of  souls  ? 

A.  We  have  the  strongest  grounds  imaginable  from  all  kinds  of  argu- 
ments, from  Scripture,  from  perpetual  tradition,  from  the  authority  and 
declaration  of  the  Church  of  God,  and  from  reason. 

Q.  What  grounds  have  you  for  purgatory  from  the  Scripture  ? 

A.  i  st.  Because  the  Scripture  teaches  us  in  many  places  that  it  is  the 
fixed  rule  of  God's  justice  to  "  render  to  every  man  according  to  his 
works."  (See  Ps.  lxii.  12  ;  St.  Matt.  xvi.  27  ;  Rom.ii.6  ;  Rev.  xxii.  12,  etc.) 
So  that,  according  to  the  works  which  each  man  has  done  in  the  time  of 
his  mortal  life,  and  according  to  the  state  in  which  he  is  found  at  the  mo- 
ment of  his  departure  out  of  this  life,  he  shall  certainly  receive  reward  or 
punishment  from  God.  Hence  it  evidently  follows,  that  by  this  rule  of 
God's  justice  they  who  die  in  great  and  deadly  sin,  not  canceled  by  re- 
pentance, will  be  eternally  punished  in  hell ;  so  by  the  same  rule  of  God's 
justice,  they  who  die  in  lesser  or  venial  sins  (which  is  certainly  the  case 


1 36  PURGA  TOR  Y  ESTABLISHED  B  Y  TRADITION. 

of  a  great  many)  will  be  punished  somewhere  for  a  time  till  God's  justice 
be  satisfied  ;  and  this  is  what  we  call  purgatory. 

2d.  Because  the  Scripture  assures  us  (Rev.  xxi.  27),  that  "there  shall 
in  no  wise  enter  "  into  the  heavenly  Jerusalem  "  anything  that  defileth, 
or  that  is  defiled."  So  that,  if  the  soul  be  found  to  have  the  least  spot  or 
stain  at  the  time  of  her  departure  out  of  this  life,  she  cannot  in  that  con- 
dition go  straight  to  heaven.  Now,  how  few  are  there  that  depart  this 
life  perfectly  pure  from  the  dregs  and  stains  to  which  we  are  ever  subject 
in  this  state  of  mortality !  And  yet,  God  forbid  that  every  little  spot  or 
stain  should  condemn  the  soul  to  the  everlasting  torments  of  hell.  There- 
fore there  must  be  a  middle  place  for  such  souls  as  die  under  these  lesser 
stains. 

3d.  Because  Scripture  assures  us  (St.  Matt.  xii.  36)  that  we  are  to  ren- 
der an  account  hereafter  to  the  great  Judge,  even  for  every  idle  word  we 
have  spoken  ;  and  consequently  every  idle  word,  not  canceled  here  by 
repentance,  is  liable  to  be  punished  by  God's  justice  hereafter.  No  one 
will  think  that  God  will  condemn  a  soul  to  hell  for  every  idle  word  ;  there- 
fore there  must  be  another  place  of  punishment  for  those  who  die  guilty 
of  these  little  transgressions. 

4th.  Because  "  Every  man's  work  shall  be  manifest  by  a  fiery  trial,  and 
they  who  have  built  upon  the  foundation  [which  is  Christ]  wood,  hay, 
and  stubble  [that  is,  whose  works  have  been  very  imperfect  and  defective, 
though  not  to  the  degree  of  losing  Christ]  shall  suffer  loss  ;  but  them- 
selves shall  be  saved,  yet  so  as  by  fire.''  (1  Cor.  iii.  13-15.)  Which  place 
cannot  be  well  explained  any  otherwise  than  of  the  fire  of  purgatory. 

5th.  Because  our  Lord  tells  us  (St.  Matt.  xii.  32),  "  And  whosoever 
shall  speak  a  word  against  the  Son  of  man,  it  shall  be  forgiven  him  ;  but 
he  that  shall  speak  against  the  Holy  Ghost,  it  shall  not  be  forgiven  him, 
neither  in  this  world,  nor  in  the  world  to  come."  Wherefore  our  Lord 
(who  could  not  speak  anything  absurd  or  out  of  the  way)  would  never 
have  mentioned  forgiveness  in  the  world  to  come,  if  sins  not  forgiven  in 
this  world  could  never  be  forgiven  in  the  world  to  come.  Now  if  there 
may  be  forgiveness  of  any  sin  whatsoever  in  the  world  to  come,  there  must 
be  a  middle  place,  or  purgatory  ;  for  no  sin  can  enter  heaven  to  be  for- 
given there,  and  in  hell  there  is  no  forgiveness.  Add  to  these  texts  of 
Scripture  the  prison  (St.  Matt,  v.),  "Thou  shalt  not  go  out  from  thence 
till  thou  repay  the  last  farthing,"  to  which  our  Saviour  is  said  to  have  gone 
to  preach.  (1  St.  Pet.  iii.  18,  19,  20.) 

Q.  What  grounds  have  you  for  purgatory  from  perpetual  tradition  ? 

A.  Because,  as  we  have  seen  already,  the  Jewish  Church  long  before 
our  Saviour's  coming,  and  the  Christian  Church  from  the  very  beginning, 
have  offered  prayers  and  sacrifice  for  the  repose  and  relief  of  the  faithful 


THE  BELIEF  OF  PURGA  TOR  Y.  1 3  7 

departed,  as  appears  from  innumerable  testimonies  of  the  fathers,  and 
from  the  most  ancient  liturgies  of  all  Christian  churches  and  nations — 
Romans,  Greeks,  Syrians,  Armenians,  Nestorians,  Egyptians,  Ethiopians, 
Indians,  Mozarabes,  etc. — which  consent,  so  ancient  and  universal,  of  all 
ages  and  of  all  nations,  before  the  pretended  Reformation,  is  a  most  con- 
vincing argument  that  this  practice  came  by  tradition  from  the  Apostles, 
and  consequently  that  the  belief  of  a  purgatory  is  an  apostolic  tradition; 
for  what  sense  could  there  be  in  praying  for  the  repose  and  relief  of  the 
souls  of  the  faithful  departed,  if  there  were  no  middle  place,  but  all  went 
straight  to  heaven  or  hell  ? 

Q.  What  grounds  have  you  for  the  belief  of  a  purgatory  from  the  au- 
thority of  the  Church  ? 

A.  Because  the  Church  of  Christ  has  declared  that  there  is  a  purga- 
tory, as  well  by  condemning  old  Arius  for  a  heretic  for  denying  that  the 
prayers  of  the  living  did  the  dead  any  service,  as  also  by  the  express  de- 
finitions of  her  general  councils.  The  Scripture  most  evidently  teaches 
us,  in  many  places,  that  we  are  to  hear  and  obey  the  Church,  and  that 
Christ  and  the  Holy  Ghost  will  be  always  with  the  Church  to  guide  her 
into  all  truth  ;  and  that  the  gates  of  hell  shall  not  prevail  against  her. 
So  that  what  the  Church  has  thus  declared  can  be  no  error,  but  must 
needs  be  a  certain  truth. 

Q.  What  grounds  have  you  for  the  belief  of  a  purgatory  from  reason  ? 

A.  Because  reason  teaches  these  two  things  :  ist,  that  every  sin,  be  it 
ever  so  small,  being  an  offence  to  God,  consequently  deserves  punish- 
ment from  the  justice  of  God  ;  and  therefore  that  every  person  who  dies 
under  the  guilt  of  any  such  unrepented  offence,  must  expect  to  be  pun- 
ished by  the  justice  of  God.  2d,  that  there  are  some  sins,  in  which  a 
person  may  chance  to  die,  that  are  so  small,  either  through  the  levity  of 
the  matter,  or  for  want  of  a  full  deliberation  in  the  act,  as  not  to  deserve 
everlasting  punishment.  From  whence  it  plainly  follows,  that  besides 
the  place  of  everlasting  punishment,  which  we  call  hell,  there  must  be 
also  a  place  of  temporal  punishment  for  such  as  die  in  these  lesser 
offences,  and  this  we  call  purgatory. 

Q.  But  does  not  the  blood  of  Christ  sufficiently  purify  us  from  all  our 
sins,  without  any  other  purgatory  ? 

A.  The  blood  of  Christ  purifies  none  who  are  once  come  to  the  use  of 
reason,  from  any  sin,  without  repentance  ;  and  therefore  such  sins  as  have 
not  been  here  recalled  by  repentance  must  be  punished  hereafter,  accord- 
ing to  the  established  rule  of  divine  justice,  either  in  hell,  if  the  sins  be 
mortal  ;  or,  if  venial,  in  purgatory. 

Q.  Do  you  think  that  any  repentance  after  death  can  be  available  ? 

A.  No  ;  for  God's  justice  must  take  place,  which  will  render  to  every 


1 38  THE  BELIEF  OF  PURGA  TOR  Y. 

man  according  to  his  works.  So  that  we  do  not  believe  that  the  repent- 
ance of  the  souls  that  are  in  purgatory,  or  anything  else  that  they  can 
then  do,  can  cancel  their  sins,  but  they  must  suffer  for  them  till  God's 
justice  be  satisfied. 

Q.  Are  they  not  capable  of  relief  in  that  state  ? 

A.  Yes,  they  are  ;  but  not  from  anything  they  can  do  for  themselves, 
but  from  the  prayers,  alms,  and  other  suffrages  offered  to  God  for  them 
by  the  faithful  upon  earth  ;  which  God  in  His  mercy  is  pleased  to  accept 
of  by  reason  of  that  communion  which  we  have  with  Him,  in  being  fel- 
low-members of  the  same  body  of  the  Church,  under  the  same  head, 
which  is  Christ  Jesus. 

Q.  But  what  do  you  say  to  that  text  of  Scripture  (Eccles.  xi.  3),  "If 
the  tree  fall  toward  the  south,  or  toward  the  north,  in  the  place  where  the 
tree  falleth  there  it  shall  lie  "  ? 

A.  I  say  that  it  is  no  way  evident  that  this  text  has  relation  to  the 
state  of  the  soul  after  death  ;  but  if  it  be  understood  to  have  relation  to 
the  soul,  it  makes  nothing  against  purgatory,  because  it  only  proves  what 
no  Catholic  denies,  viz.,  that  when  once  a  soul  is  come  to  the  south,  or 
to  the  north,  that  is,  to  heaven  or  hell,  its  state  is  unchangeable. 

Q.  But  does  not  the  Scripture  promise  rest  after  death  to  such  as 
"die  in  the  Lord"  ?   (Rev.  xiv.  13.) 

A.  Yes,  it  does ;  but  we  are  to  understand  that  those  are  said  to  die 
in  the  Lord  who  die  for  the  Lord  by  martyrdom  ;  or,  at  least,  those  who 
at  the  time  of  their  death  are  so  happy  as  to  have  no  debts  or  stains  to 
interpose  between  them  and  the  Lord.  As  for  others  who  die  but  im- 
perfectly in  the  Lord,  they  shall  rest  indeed  from  the  labors  of  this  world  ; 
but  as  their  works  that  follow  them  are  imperfect,  they  must  expect  to 
"receive  from  the  Lord  according  to  their  works." 

Q.  Christ  said  to  the  thief  upon  the  cross  (St.  Luke  xxiii.),  "This  day 
shalt  thou  be  with  me  in  paradise ; "  what  appearance,  then,  is  there  that 
any  one  dying  in  God's  grace  should  go  to  purgatory  ? 

A.  The  case  of  this  penitent  thief,  to  whom  Christ  was  pleased  to 
give  a  full  discharge  at  once  of  all  his  sins,  was  extraordinary,  as  his 
faith  and  confession  were  extraordinary  ;  and  therefore,  to  make  a  gen- 
eral rule  from  this  particular  instance  is  a  bad  way  of  arguing  ;  and  the 
more  so,  because  we  have  reason  to  be  convinced  that  not  one  in  a  thou- 
sand dies  so  perfectly  penitent  as  to  be  perfectly  purged  before  death 
from  all  the  dregs  of  sin,  which  was  the  particular  grace  granted  to  the 
penitent  thief. 

If  you  ask  me  what  is  meant  by  paradise  in  that  text,  and  how  the 
good  thief  could  be  with  Christ  that  day  in  paradise,  before  our  Lord 
had  taken  possession  of  heaven  for  Himself  and  us  by  His  resurrection 


OF  THE  SACRAMENT  OF  HOLY  ORDERS.  139 

and  ascension,  I  answer  that  our  Lord,  descending  after  death  into  limbo, 
to  the  holy  fathers,  made  that  place  a  paradise  by  manifesting  His  glory 
to  those  happy  souls  :  and  this  was  the  paradise  into  which  He  intro- 
duced the  good  thief  immediately  after  His  death. 


CHAPTER  XV. 

OF  THE  SACRAMENT  OF  HOLY  ORDERS. 

Q.  What  do  you  mean  by  the  sacrament  of  holy  orders  ? 

A.  A  sacrament  by  which  ministers  of  Christ  are  consecrated  to  their 
sacred  functions,  and  receive  grace  to  discharge  them  well. 

Q.  How  do  you  prove  that  holy  orders  is  a  sacrament  ? 

A.  Because  it  is  a  visible  sign  of  an  invisible  grace,  and  that  by  divine 
institution,  or  by  the  ordinance  of  Christ,  which  alone  can  annex  the  gift 
of  grace  to  any  outward  rite  or  ceremony.  The  outward  and  visible  sign 
is  found  in  the  imposition  or  laying  on  of  the  bishop's  hands  and  prayer: 
after  which  sort  we  find  the  seven  deacons  ordained  (Acts  vi.  6),  and 
SS.  Paul  and  Barnabas.  (Acts  iii.  3.)  The  invisible  grace  conferred  by 
this  imposition  of  hands  is  attested  in  2  Tim.  i.  6:  "  Stir  up  the  grace 
of  God  which  is  in  thee,  by  the  imposition  of  my  hands."  And  the  divine 
institution  of  holy  orders  is  gathered  as  well  from  the  use  of  the  Apos- 
tles and  the  perpetual  tradition  of  the  Church,  as  from  those  texts  in 
which  Christ  bequeathed  the  whole  power  of  the  priesthood  to  His  disci- 
ples and  to  their  successors  (St.  Luke  xxii.  19)  :  "  Do  this  for  a  commem- 
oration of  me,"  and  (St.  John  xx.  22,  23)  :  "  Receive  ye  the  Holy  Ghost : 
whose  sins  you  shall  forgive,  they  are  forgiven  them  ;  and  whose  sins 
you  shall  retain,  they  are  retained." 

Q.  By  what  steps  do  persons  ascend  in  the  Catholic  Church  to  the 
order  of  priesthood  ? 

A.  1st.  They  must  be  initiated  by  the  clerical  tonsure,  which  is  not 
properly  an  order,  but  only  a  preparation  for  orders.  The  bishop  cuts  off 
the  extremities  of  their  hair,  to  signify  their  renouncing  the  world  and 
its  vanities  ;  and  vests  them  with  a  surplice,  and  so  receives  them  into 
the  clergy,  they  making  at  the  same  time  a  solemn  profession  of  taking 
the  Lord  for  their  inheritance  and  portion  forever. 

2d.  They  must  pass  through  the  minor  or  lesser  orders,  which  have 
been  received  from  the  primitive  Church,  viz.,  the  order  of  porter  or 
doorkeeper  of  the  church  ;  lector,  or  reader  of  the  lessons  in  the  divine 
office ;  exorcist,  whose  function  is  to  read  the  exorcisms  and  prayers  of 
the  Church  over  those  who  are  possessed  or  obsessed  by  the  devil,  and 


MO  ADMINISTERING  HOLY  ORDERS. 

acolyte,  whose  function  is  to  serve  at  Mass,  light  the  candles  in  the 
church,  etc.  All  these  are  ordained  by  receiving  from  the  bishop  the 
instruments  or  books  belonging  to  their  respective  offices,  and  by  solemn 
prayers  prescribed  in  the  pontifical. 

3d.  From  the  minor  orders  they  are  promoted  to  the  order  of  subdea- 
con,  which  is  the  first  of  those  that  are  called  holy.  In  conferring  this 
order  the  bishop  puts  the  candidates  in  mind  that  hitherto  they  have  had 
the  liberty  of  quitting  the  ecclesiastical  calling  and  engaging  themselves 
by  marriage  in  the  world  ;  but  if  they  will  be  ordained  subdeacons,  which 
he  leaves  to  their  choice,  they  are  thereby  tied  forever  to  the  service  of 
God  and  His  Church  in  the  state  of  perpetual  continence.  Subdeacons 
are  also  obliged  to  the  canonical  hours  of  the  Church  office,  and  in  the 
high  Mass  assist  the  deacon  in  his  ministry. 

4th.  From  the  order  of  subdeacon  they  are  advanced  to  the  order  of 
deacon,  which  is  conferred  upon  them  by  the  imposition  of  the  bishop's 
hands,  and  by  delivering  to  them  the  book  of  the  gospels.  The  deacon's 
office  is  to  assist  the  bishop  or  priest  in  the  sacrifice  of  the  Mass,  to  sing, 
to  preach  the  gospels,  to  baptize,  etc. 

5th.  From  the  order  of  deacon  the  next  ascent  is  to  the  order  of  priest 
or  presbyter,  above  which  is  the  order  of  bishops,  amongst  whom  the 
chief  is  called  the  Pope. 

Q.  In  what  manner  is  the  order  of  priesthood  administered  ? 

A.  The  person  who  is  to  be  ordained  is  presented  to  the  bishop  by  the 
archdeacon,  desiring,  in  the  name  of  the  Church,  that  he  may  be  promoted 
to  the  priesthood,  and  bearing  testimony  of  his  being  worthy  of  that  of- 
fice. Then  the  bishop  publishes  to  the  clergy  and  people  there  present 
the  designed  promotion,  and  if  anyone  has  anything  to  allege  against  the 
person  to  be  ordained,  he  may  freely  declare  it :  if  no  one  allege  anything 
against  him,  the  bishop  proceeds  to  admonish  him  of  the  duties  and  func- 
tions of  the  priesthood,  and  exhorts  him  to  a  diligent  discharge  thereof. 
After  which  both  the  bishop  and  the  person  that  is  to  be  ordained  pros- 
trate themselves  in  prayer,  whilst  the  litanies  are  sung  or  said  by  the 
choir  or  clergy  there  present ;  which  being  ended,  the  bishop  standing  up 
and  the  person  that  is  to  be  ordained  kneeling,  the  bishop  first,  and  then 
all  the  priests  there  present,  one  after  another,  lay  both  their  hands  on  his 
head,  which  imposition  of  hands  is  immediately  followed  by  the  solemn 
prayers  of  consecration,  and  by  re-vesting  him  with  the  priestly  orna- 
ments;  then  the  Holy  Ghost  is  invoked  by  the  hymn  "  Vent  Creator  :n 
after  which  the  bishop  anoints  the  hands  of  the  person  ordained,  and  then 
delivers  into  his  hands  the  chalice,  with  the  wine  and  water,  and  the  paten 
with  the  bread,  saying,  "  Receive  the  power  to  offer  sacrifice  to  God  and 
celebrate  Mass,  as  well  for  the  living  as  for  the  dead,  in  the  name  of  the 


SUPERIORITY  OF  BISHOPS.  141 

Lord."  Then  the  person  ordained  says  Mass  with  the  bishop,  and  receives 
the  holy  Communion  at  his  hands.  At  the  end  of  the  Mass,  the  bishop 
again  imposes  his  hands  upon  him,  saying  those  words  of  Christ  (St.  John 
xx.  22,  23),  "Receive  the  Holy  Ghost:  whose  sins  thou  shalt  forgive,  they 
are  forgiven  them :  and  whose  sins  thou  shalt  retain,  they  are  retained." 
After  which  he  receives  from  him  the  promise  of  obedience,  and  gives 
him  the  kiss  of  peace. 


CHAPTER  XVI. 

OF  THE  SUPERIORITY  OF  BISHOPS,  AND  OF  THE  SUPREMACY  OF  THE  POPE. 

Q.  How  do  you  prove  that,  besides  priests  or  presbyters,  there  has  been 
always  in  the  Church  the  order  of  bishops,  superior  to  that  of  priests  ? 

A.  I  prove  it  both  from  Scripture  and  perpetual  tradition.  The  New 
Testament  in  several  places  mention  bishops,  as  Phil.  i.  1  ;  1  Tim.  iii.  2  ; 
Tit.  i.  7  ;  Acts  xx.  28.  And  it  is  visible  that  the  angels  of  the  seven 
churches  of  Asia,  mentioned  in  the  first,  second  and  third  chapters  of  the 
Revelation,  were  the  bishops  of  these  sees,  and  accordingly  had  a  jurisdic- 
tion over  them.  It  is  no  less  visible  from  the  Epistles  of  Paul  to  Timothy 
and  Titus,  that  both  one  and  the  other  were  bishops,  with  power  of  ordain- 
ing inferior  priests  ;  and  Timothy  in  particular  is  instructed  by  the  Apostle 
in  what  manner  he  is  to  comport  himself  to  the  priests  under  him.  ( 1 
Tim.  v.  17,  19.)  And  as  for  perpetual  tradition,  it  is  evident  from  all 
kinds  of  monuments,  and  from  the  most  ancient  Church  history,  that  the 
Church  has  always  been  governed  by  bishops,  and  that  the  Apostles- 
everywhere  established  bishops.  Thus  St.  Irenaeus,  L.  3.  C.  3  ;  Tertul- 
lian,  L.  de  prcescrip.,  and  other  ancients,  assure  us  that  Linus  and 
Clement  were  ordained  bishops  by  St.  Peter  and  St.  Paul  for  the  see 
of  Rome.  Thus  Eusebius,  and  ancient  monuments  also,  inform  us  that 
St.  Mark  was  the  first  bishop  of  Alexandria,  and  was  succeeded  by  Ania- 
nus ;  that  Evodius  and  Ignatius,  disciples  of  the  Apostles,  were,  after  St. 
Peter,  the  first  bishops  of  Antioch  ;  that  St.  James  was  constituted  by  the 
Apostles  the  first  bishop  of  Jerusalem,  and  had  for  his  successor  Simeon 
the  son  of  Cleophas  :  that  St.  Polycarp  was  made  bishop  of  Smyrna  by 
St.  John,  etc. 

Q.  How  do  you  prove  that  amongst  bishops  one  should  be  head,  and 
have  a  jurisdiction  over  the  rest  ? 

A.  Because  Christ  has  so  appointed,  who  gave  that  preeminence  to 
St.  Peter  with  respect  to  the  rest  of  the  Apostles,  as  appears  from  St. 
Matt.  xvi.  18,  19,  when,  in  reward  of  his  faith,  and  confession  of  His  divin- 
ity, He  confirmed  to  him  the  name  of  Peter  or   Rock,  and  promised  him, 


1 4  a  SUPREMA  CY  OF  ST.  PE  TER. 

that  upon  this  rock  He  would  build  His  Church,  and  the  gates  of  hell 
should  not  prevail  against  it ;  and  that  He  would  give  him  the  keys  of  the 
kingdom  of  heaven,  etc.  And  from  John  xxi.  15,  etc.,  when  our  Lord 
after  having  asked  Peter,  "Dost  thou  love  me  more  than  these?"  three 
times,  committed  to  him  the  charge  of  all  His  lambs  and  sheep,  without 
exception  ;  that  is,  of  His  whole  Church.  Hence  St.  Matt.  (x.  2),  reckoning 
the  names  of  the  Apostles,  says,  "  The  first,  Simon,  who  is  called  Peter." 
Now  it  does  not  appear  that  he  could  be  said  to  be  the  first  upon  any  other 
account  but  by  reason  of  his  supremacy  ;  for  that  he  was  first  in  age  is 
more  than  appears,  and  that  he  was  first  in  calling  is  not  true  ;  for  St. 
Andrew  came  to  Christ  before  Peter,  and  was  probably  the  elder  brother  ; 
and  certain  it  is,  that  the  evangelists,  in  reckoning  up  the  names  of  the 
Apostles  upon  several  occasions,  neither  follow  the  order  of  their  age,  nor 
of  their  calling  ;  yet  they  always  reckon  Peter  in  the  first  place,  and 
sometimes,  more  clearly  to  intimate  his  preeminence,  name  him  alone  as 
chief  or  prince;  as  St.  Mark  i.  36,  "Simon  and  they  that  were  with  him;" 
St.  Luke  ix.  32,  "  Peter  and  they  that  were  with  him  ;"  Actsii.  14,  "  Peter 
standing  up  with  the  eleven;"  Acts  v.  29,  "  Peter  and  the  apostles  answered 
and  said,"  etc.,  where  the  Protestant  translation  has  put  in  the  words 
"other  apostles,"  clearly  seeing  that  the  former  expression  (which  is  that 
of  the  original)  too  plainly  expressed  St.  Peter's  being  something  more 
than  the  rest. 

It  is  also  worth  observing  that  our  Lord  was  pleased  to  teach  the  peo- 
ple out  of  Peter's  ship  (St.  Luke  v.  3)  ;  that  He  ordered  the  same  tribute 
to  be  paid  for  Himself  and  Peter  (St.  Matt.  xvii.  27);  that  He  particularly 
prayed  for  Peter  that  his  faith  should  not  fail,  and  ordered  him  to  confirm 
or  strengthen  his  brethren.  (St.  Luke  xxiii.  32,  etc.) 

Hence,  St.  Peter's  supremacy  is  acknowledged  by  the  perpetual  tradi- 
tion of  the  holy  fathers.  (See  Origen  on  the  6th  chapter  to  the  Romans, 
and  in  his  5th  Homily  upon  Exodus ;  St.  Basil,  of  the  judgment  of  God, 
T.  2.  p.  402  ;  St.  Cyril  of  Jerusalem,  in  his  2d  Catechesis ;  St.  Epiphanius, 
Hcer.  51,  §  17,  and  Hcer.  54,  §  7  ;  and  in  his  Anchoratus,  §  6,  pp.  14,  15  ; 
St,  John  Chrysostom,  in  his  2d  Homily  on  the  50th  Psalm,  in  his  54th 
Homily  upon  St.  Matthew,  etc.;  St.  Cyril  of  Alexandria,  in  his  12th  book 
upon  St.  John  ;  St.  Austerius,  bishop  of  Amasaea,  in  his  Sermon  upon  St. 
Peter  and  St.  Paul  ;  and,  among  the  Latins,  St.  Cyprian,  Epist.  70,  to 
Januarius  ;  St.  Optatus  of  Milevis,  L.  2  and  7  ;  St.  Ambrose,  L.  10,  upon 
St.  Luke  ;  St.  Jerome,  in  his  first  book  against  Jovinian  ;  St.  August.,  L.  2 
de  Baptismo,  C.  1.  ;  St.  Leo,  Epist.  84,  to  Anastasius*;  St.  Gregory  the 
.Great,  L.  4.  Epist.  32,  etc.) 

Q.  How  do  you  prove  that  St.  Peter  was  to  have  a  successor  in  this 
office  of  chief  bishop  of  the  Church  ? 


SUPREMACY  OF  ST.  PETER.  143, 

A.  Because,  as  Christ  established  His  Church  to  remain  till  the  end  of 
the  world  (St.  Matt,  xxviii.  20),  so  He  most  certainly  designed  that  the 
form  of  government  which  He  established  in  His  Church  should  remain 
forever.  Hence,  supposing  the  supremacy  of  St.  Peter,  (which  we  have 
proved  above  from  Scripture),  it  cannot  be  questioned  that  our  Lord  de- 
signed that  this  supremacy,  which  He  appointed  for  the  better  govern- 
ment of  His  Church,  and  the  preserving  of  unity,  should  not  die  with 
Peter — any  more  than  the  Church,  with  which  He  promised  to  remain  for 
ever — but  should  descend,  after  Peter's  decease,  to  his  successors.  For  it 
is  not  to  be  imagined  that  Christ  should  appoint  a  chief  bishop  for  the 
government  of  His  Church  and  maintaining  unity  in  the  Apostles' 
time,  and  design  another  kind  of  government  for  succeeding  ages, 
when  there  was  a  probability  of  greater  danger  of  schism,  and  conse- 
quently more  need  of  one  head  to  preserve  all  in  one  faith  and  one  com- 
munion. 

Q.  But  how  do  you  prove  that  the  Pope  or  Bishop  of  Rome  is  the 
successor  of  St.  Peter  ? 

A.  I  prove  it,  1st.  Because  the  Church  never  acknowledged  any  other 
for  her  chief  pastor  ;  and  no  other  does,  or  ever  did,  put  in  a  claim  to  the 
spiritual  supremacy,  in  quality  of  St.  Peter's  successor  ;  so  that,  supposing 
what  has  been  proved,  that  Christ  appointed  a  chief  pastor  for  His  Church, 
the  Bishop  of  Rome  must  be  the  man. 

2d.  I  prove  it  from  the  current  sense  of  the  holy  fathers  and  councils 
that  have  acknowledged  the  supremacy  in  the  see  of  Rome  and  her 
bishops.  See  St.  Ignatius,  disciple  of  the  Apostles,  in  the  beginning  of 
his  epistle  to  the  Romans,  where  he  calls  the  Church  of  Rome  the  presid- 
ing Church  ;  St.  Irenaeus,  L.  3.  C.  3,  who  calls  the  same  "The  greatest 
and  most  ancient  Church,  founded  by  the  two  most  glorious  Apostles, 
Peter  and  Paul  ; "  and  adds,  that  all  sectaries  are  confounded  by  the 
Roman  tradition  ;  "  for  to  this  Church,  by  reason  of  its  more  powerful 
principality,"  says  he,  "it  is  necessary  that  every  Church  resort,  or  have 
recourse  ;  in  which  [Church]  the  apostolical  tradition  has  always  been 
preserved  by  those  that  are  in  every  place;"  and  St.  Cyprian,  in  his  55th 
Epistle  to  Pope  Cornelius,  where  he  calls  the  see  of  Rome  "  The  chair  of 
Peter,  and  the  principal  Church  from  which  the  priestly  unity  has  its  ori- 
gin "  (Ecclesiam  principalem,  unde  unit  as  sacerdotalis  exorta  est). 

See  also  St.  Optatus,  bishop  of  Milevis,  in  his  second  book  against* 
Parmenianus,  the  Donatist  bishop  of  Carthage,  where  he  thus  addresses 
himself  to  his  adversary  :  "  You  cannot  pretend  to  be  ignorant  that  Peter 
held  first  the  bishop's  chair  in  the  city  of  Rome,  in  which  Peter,  as  head 
of  all  the  Apostles,  sat ;  in  which  single  chair  unity  might  be  maintained 
by  all,  lest  the  rest  of  the  Apostles  should  each  one  claim  his  own  sepa- 


144  THE  POPES  SUPREMACY. 

rate  chair.  So  that  he  is  now  a  schismatic  and  an  offender  who,  against 
this  single  chair,  erects  any  other.  In  this  one  chair,  which  is  the  first  of 
the  properties  of  the  Church,  Peter  first  sat  ;  to  him  succeeded  Linus,  to 
him  Clement,  etc.  '  Give  you,  now,  an  account  of  the  origin  of  your 
chair,  you  who  claim  to  yourselves  the  holy  Church." 

And  St.  Jerome,  writing  to  Pope  Damasus  (Epist.  57),  tells  him,  "  I  am 
joined  in  communion  with  your  Holiness  ;  that  is,  with  the  chair  of  Peter  ; 
upon  that  rock  I  know  the  Church  is  built  ;  whoever  eats  the  Lamb  out 
of  this  house  is  profane  ;  whoever  is  not  in  this  ark  shall  perish  in  the 
deluge,"  etc. 

And  St.  Augustine  in  his  psalm  against  the  Donatists,  thus  addresses 
himself  to  these  schismatics  :  "Come,  brethren,"  says  he,  "if  you  have  a 
mind  to  be  ingrafted  in  the  vine.  It  is  a  pity  to  see  you  lie  lopped  off  in 
this  manner  from  the  stock.  Reckon  up  the  prelates  in  the  very  see  of 
Peter,  and  in  that  order  of  fathers  see  which  has  succeeded  him.  This  is 
the  rock  over  which  the  proud  gates  of  hell  prevail  not."  And  in  his 
i62d  epistle,  he  tells  the  Donatists,  "  That  in  the  see  of  Rome  the  princi- 
pality [or  supremacy]  of  the  apostolic  chair  was  ever  acknowledged  " 
(^Semper  apostolus  cathedra  viguit  principatus) . 

And  St.  Prosper,  in  his  dogmatic  poem  against  the  enemies  of  grace, 
calls  Rome  "  The  see  of  St.  Peter,  which,  being  made  to  the  world  the 
pastoral  dignity,  rules  by  religion  all  that  she  possesses  not  by  her  arms." 
And  to  the  same  effect  St.  Leo  the  Great,  in  his  first  sermon  upon  St. 
Peter  and  St.  Paul,  thus  addresses  himself  to  Rome  :  "  These  are  they 
who  have  advanced  thee  to  this  glory,  that  being  made  the  head  of  the 
world  by  being  St.  Peter's  see,  thou  hast  a  wider  extent  of  religious  em- 
pire, than  of  earthly  dominion.  For  though  by  thy  many  victories  thou 
hast  extended  thy  dominions  far  and  near  by  sea  and  land,  yet  that 
which  has  been  subdued  by  the  labor  of  thy  arms  is  not  so  much  as 
that  which  has  been  made  subject  to  thee  by  Christian  peace."  All  these 
fathers,  hitherto  quoted,  flourished  within  four  hundred  years  after  the 
passion  of  Christ. 

The  supremacy  of  the  Bishops  of  Rome  has  also  been  acknowledged 
by  many  general  councils  :  as  by  the  general  Council  of  Ephesus,  in  the 
sentence  of  deposition  against  Nestorius,  anno  431  ;  by  the  general  Coun- 
cil of  Chalcedon  in  their  epistle  to  St.  Leo,  anno  451  ;  by  the  general 
Council  of  Constantinople,  anno  680,  in  their  epistle  to  Pope  Agatho  :  not 
to  mention  the  decrees  of  later  general  councils,  especially  the  fourth  of 
Lateran,  anno  12 15;  the  second  of  Lyons,  anno  1274:  and  that  of 
Florence,  anno  1439.  Though,  as  Pope  Gelasius  in  the  council  of  Rome, 
of  seventy  bishops,  anno  494,  has  declared,  "The  Roman  see  hath  not  its 
preeminence  over  other  churches  from  any  ordinances  of  councils,  but 


THE  POPES  SUPREMACY.  H5 

from  the  words  of  our  Lord  and  Saviour  in  the  gospel,  '  Thou  art  Peter, 
and  upon  this  rock  I  will  build  my  Church,'  "  etc. 

Q.  But  has  the  Pope  or  Bishop  of  Rome  in  every  age,  since  the  days 
of  the  Apostles,  exercised  this  supremacy  over  other  churches  ? 

A,  Yes,  most  certainly  ;  in  the  very  age  immediately  after  the  Apos- 
tles, that  is,  in  the  second  century,  Pope  Victor  threatened  to  excommuni- 
cate (apokoplein)  the  bishops  of  Asia  Minor  for  keeping  Easter  at  an 
undue  time.  (Eusebius,  L.  5.  Histor.  Eccl.  c.  24.)  And  though  it  is 
probable  he  relented  upon  the  remonstrances  of  St.  Irenaeus  and  others, 
yet  none  of  them  charged  him  with  usurping  an  authority  which  did  not 
of  right  belong  to  him.  In  the  third  century,  St.  Cyprian,  Epist.  67,  wrote 
to  Pope  Stephen,  desiring  him  to  dispatch  his  letters  into  the  province  and 
to  the  people  of  Aries,  by  which  they  might  be  authorized  to  depose 
Marcianus,  the  bishop  of  Aries,  and  substitute  another  in  his  place  ("  Diri- 
gantur  in  provincial  a  te  literce,  quibus  abstento  Marciano,  alius  in  locum 
ejus  subslitualur"). 

In  the  fourth  century  Pope  Julius  cited  St.  Athanasius,  bishop  of  Alex- 
andria, that  is  to  say,  the  second  patriarch  of  the  Church,  to  his  council 
at  Rome,  to  answer  the  accusations  of  his  adversaries,  who  accordingly 
did  appear,  and  was  there  cleared.  (See  St.  Athanasius's  Apology  against 
the  Arians,  num.  29.  p.  148  of  the  new  edition  ;  and  Theodoret,  L.  2. 
Histor.  C.  3.)  The  same  Pope,  as  we  learn  from  the  historian  Socrates, 
L.  2.  C.  15,  and  Sozomenus,  L.  3.  C.  8,  about  the  same  time  restored  by 
his  authority  to  their  respective  sees,  whence  they  had  been  deposed  by 
the  Eusebians,  St.  Paul,  bishop  of  Constantinople,  St.  Lucius,  bishop  of 
Adrianople,  Marcellus,  bishop  of  Ancyra  in  Galatia,  and  Asclepas,  bishop 
of  Gaza  in  Palestine  ;  and  this,  as  Sozomenus  expressly  words  it,  "  be- 
cause by  reason  of  the  dignity  of  his  see,  the  care  of  all  belonged  to  him." 
In  the  fifth  century  Pope  Celestine  deputed  St.  Cyril,  patriarch  of  Alex- 
andria, to  proceed  as  his  delegate  to  the  excommunication  of  Nestorius, 
patriarch  of  Constantinople,  torn.  3.  Concil.  Labbe,  p.  349.  And  in  the 
same  century  St.  John  Chrysostom  and  St.  Flavian,  both  patriarchs  of 
Constantinople,  unjustly  deposed  by  numerous  councils  in  the  east,  ap- 
pealed from  their  judgment,  the  one  to  Pope  Innocent  I.,  the  other  to 
Pope  Leo  the  Great.  See  the  Epistle  of  St.  John  Chrysostom  to  Pope 
Innocent,  and  the  23d  epistle  of  St.  Leo.  In  the  sixth  century  Pope  Aga- 
petus  deposed  Anthymus,  patriarch  of  Constantinople,  not  to  mention 
many  other  instances  in  all  these  centuries  of  the  exercise  of  the  Pope's 
jurisdiction  over  other  churches  :  as  to  the  following  ages  there  is  no  dis- 
pute. 

From  all  which  it  follows  that  the  Protestant  pretence  of  the  Pope's 
having  received  his  supremacy  from  Phocas,  the  emperor  of  Constant!- 


146  THE  POPES  SUPREMACY. 

nople,  who  began  to  reign  anno  602,  is  a  groundless  fiction,  like  the  idle 
tale  of  Pope  Joan. 

Q.  But  does  not  our  Lord  intimate  (St.  Luke  xxii.  24,  25,  26)  that 
amongst  His  disciples  none  should  be  the  chief  or  head  ? 

A.  No  :  but  only  that  "  he  that  is  the  greater  should  be  as  the  younger, 
and  he  that  is  chief  as  he  that  doth  serve"  (ver.  26).  Which  words,  so 
far  from  denying,  evidently  suppose  a  chief  ;  which  is  further  confirmed 
by  our  Lord's  alleging  Himself  for  an  example  in  the  following  verse, 
who  was  most  certainly  chief.  So  that  what  is  here  recommended  is  not 
equality  of  jurisdiction,  but  humility  in  superiors. 

Q.  But  does  not  St.  Paul  say  (2  Cor.  xii.  11),  "In  nothing  am  I  be- 
hind the  very  chiefest  Apostles,  though  I  be  nothing  :"  where,  then,  was 
St.  Peter's  supremacy  ? 

A.  It  is  visible  that  St.  Paul  speaks  with  regard  to  his  labors,  miracles, 
and  doctrine,  in  which  he  was  inferior  to  none  ;  but  whether  St.  Peter  or 
he  had  a  superior  jurisdiction,  was  foreign  to  the  matter  he  had  then  in 
hand,  and  therefore  no  wonder  that  he  takes  no  notice  of  it. 

Q.  If  St.  Peter  was  head  how  came  St.  Paul  to  withstand  him  to  his 
face  at  Antioch  ?  (Gal.  ii.  11.) 

A.  Because,  as  the  Apostle  tells  us  in  the  same  place,  he  was  to  blame, 
viz.,  in  withdrawing  himself  from  the  table  of  the  Gentiles  for  fear  of 
giving  offence  to  the  Jews  :  and  this  it  was  that  St.  Paul  reprehended,  be- 
cause of  the  danger  of  the  Gentiles'  taking  scandal  thereby.  But  this  no  way 
disproves  St.  Peter's  superiority,  since  no  one  doubts  but  that  a  superior, 
when  in  fault,  may  sometimes  be  lawfully  reprehended  by  an  inferior. 

And  after  all,  do  our  adversaries  imagine  that  the  enhancing  the  dig- 
nity and  authority  of  St.  Paul  makes  anything  against  the  Bishop  of  Rome, 
who,  indeed,  inherits  the  succession  both  of  St.  Peter  and  St.  Paul,  who 
both  honored  Rome  with  their  preaching  and  with  their  death  ? 

Q.  But  some  Protestants  doubt  whether  St.  Peter  ever  was  at  Rome  ; 
what  say  you  to  this  ? 

A.  Grotius,  a  learned  Protestant,  writes  that  "  no  Christian  ever 
doubted  that  St.  Peter  was  at  Rome."  (In  Synopsi  Criticorum,  p.  1540, 
H.)  And  Camerius,  another  learned  Protestant,  tells  us  that  "  all  the 
fathers  with  great  accord  have  asserted  that  St.  Peter  went  to  Rome  and 
governed  that  Church  "  ( Omnes  patres  magno  consensu  asseruerunt  Pe- 
trum  Roman  esse  profectum  eamque  Ecclesiam  adminastrasse) .  (L.  13  C. 
4  §  2.)  And  Dr.  Pearson,  the  Protestant  bishop  of  Chester,  one  of  the 
most  eminent  men  that  the  Reformation  has  ever  produced,  has  demon- 
strated, by  innumerable  arguments,  that  Peter  was  at  Rome,  and  the 
Bishops  of  Rome  are  his  successors.  (See  Pearson's  Opera  Posthumay 
printed  at  London,  anno  1688,  p.  27,  etc.) 


THE  POPES  SUPREMACY.  14 7 

O.  Does  the  Scripture  anywhere  affirm  that  St.  Peter  was  at  Rome  ? 

A.  St.  Peter's  first  epistle  seems  to  affirm  it  (chap.  v.  13),  where,  by 
Babylon,  the  best  interpreters  understand  Rome,  so  called  by  the  Apostles, 
as  afterward  by  St.  John  in  the  Apocalypse,  because  of  its  being  then  the 
chief  seat,  both  of  the  empire  and  of  heathenish  idolatry,  as  formerly  Bab- 
ylon had  been.  And  so  this  place  is  understood  by  St.  Papias,  disciple 
of  the  Apostles,  and  Clement  of  Alexandria,  alleged  by  Euseb.,  L.  2.  Hist. 
C.  15,  and  by  St.  Jerome,  L.  de  Scriptore  in  Marco  ;  by  Venerable  Bede, 
(Ecumenius  and  others.  Nor  is  there  any  probability  that  the  Babylon 
here  mentioned  could  be  that  in  Chaldaea,  which  at  that  time  was  nothing 
but  a  heap  of  ruins  ;  nor  that  in  Egypt,  which  was  but  a  very  inconsider- 
able place  in  those  days,  and  in  which  no  monuments  of  antiquity  give  us 
the  least  hint  that  Peter  ever  preached. 

But  if  the  Scripture  had  been  entirely  silent  in  this  matter,  we  have  it 
proved  by  universal  tradition,  which  is  the  means  by  which  we  come  to 
the  knowledge  of  the  Scripture  itself.  And  indeed,  there  is  no  more  uni- 
versal tradition  for  St.  Peter's  being  at  Rome,  than  there  is  for  many  parts 
of  Scripture  which  the  Protestants  receive  :  for  whereas  many  of  the 
ancient  fathers  have  called  in  question  some  books  of  Scripture  ;  for  in- 
stance, the  Revelation,  the  Epistle  to  the  Hebrews,  etc. — and  there  is 
scarcely  any  part  of  the  Bible  or  New  Testament  but  what  has  been  re- 
jected by  some  heretics  of  old — yet  we  cannot  find  that  St.  Peter's  being 
at  Rome  was  ever  called  in  question  by  any  single  man,  infidel  or  Chris- 
tian, Catholic  or  heretic,  for  thirteen  or  fourteen  hundred  years  after  Christ. 
Though  all  heretics  and  schismatics,  as  being  always  enemies  of  the  Church 
of  Rome,  would  have  been  most  glad  to  have  called  in  question  this  suc- 
cession of  St.  Peter  (which  the  Bishops  of  Rome  ever  gloried  in)  had  not 
the  matter  of  fact  been  out  of  dispute. 

The  ancient  fathers  that  have  attested  St.  Peter's  being  at  Rome,  be- 
sides many  others,  are  St.  Irenaeus,  L.  3.  C.  3.  St.  Denys,  bishop  of  Corinth, 
Caius  and  Origen,  alleged  by  Eusebius  in  his  church  history,  pp.  71,  78. 
Tertullian,  L.  de  prescript.  C.  36,  and  in  Scorpiaco,  C.  5.  St.  Cyprian,  Epist. 
52  and  55.  Arnobius,  L.  2.  contra  Gentes.  Lactantius,  L.  de  Mori.  Per- 
secutorum,  C.  2.  Eusebius,  L.  3.  Hist.  C.  14,  p.  52  ;  L.  4,  p.  74.  St.  Athan- 
asius,  in  Apology,  de  fuga  sua,  p.  331.  St.  Cyril  of  Jerusalem,  Catech.  6, 
p.  54.  St.  Ambrose,  D.  4.  Hexam.  C.  8.  St.  Jerome,  de  Scriptoribus  Eccles. 
in  Petro  et  in  Marco,  and  in  his  Chronicon  ad  Annum  43  et  69.  Sulpitius 
Severus,  L.  2.  Hist.  St.  Augustine,  L.  de  Hcer.  C.  1.  Epist.  53  ;  L.  2.  contra 
Lit.  Petit.  C.  51.  St.  John  Chrysostom,  Tom.  5.  Horn.  12.  Grotius,  L.  7.  C. 
6.  St.  Peter  Chrysologus,  Epist.  ad Eutych.  St.  Optatus,  L.  2,  contra  Par- 
menian.     T.heodoret,  in  Epist.  ad  Rom.  et  L.  1.  Hczret.  Fab.  C.  1,  etc. 


148  CELIBACY  OF  THE  CLERGY. 

CHAPTER  XVII. 

OF   THE    CELIBACY    OF   THE    CLERGY. 

Q.  What  is  the  reason  why  the  Catholic  clergy  are  not  allowed  to 
marry  ? 

A.  Because,  at  their  entering  into  holy  orders,  they  make  a  solemn 
promise  to  God  and  the  Church  to  live  continently.  Now  the  breach  of 
such  a  promise  as  this  would  be  a  great  sin ;  witness  St.  Paul  (i  Tim.  v. 
ii,  12),  where,  speaking  of  widows  that  are  for  marrying  after  having 
thus  engaged  themselves  to  God,  he  says,  they  "have  damnation,  because 
they  have  cast  off  their  first  faith,"  that  is,  their  solemn  engagement 
made  to  God. 

Q.  But  why  does  the  Church  receive  none  to  holy  orders  but  such  as 
are  willing  to  make  this  solemn  engagement  ? 

A.  Because  she  does  not  think  it  proper  that  they  who  by  their  office 
and  functions  ought  to  be  wholly  devoted  to  the  service  of  God  and  the 
care  of  souls,  should  be  diverted  from  these  duties  by  the  distractions  of 
a  married  life  (1  Cor.  vii.  32,  33)  :  "He  that  is  unmarried  careth  for  the 
things  that  belong  to  the  Lord,  how  he  may  please  the  Lord  ;  but  he  that 
is  married  careth  for  the  things  that  are  of  the  world,  how  he  may  please 
his  wife." 

Q.  But  was  it  always  a  law  in  the  Church  that  the  clergy  should  ab- 
stain from  marriage  ? 

A.  It  has  always  been  a  law  in  the  Church  that  bishops,  priests  and 
deacons  should  not  marry  after  having  received  holy  orders ;  and  we 
have  not. one  example  in  all  antiquity,  either  in  the  Greek  or  the  Latin 
Church,  of  any  such  marriage  ;  but  it  has  been  at  some  times,  and  in  some 
places,  as  at  present  among  the  Greeks,  permitted  for  priests  and  deacons 
to  continue  with  their  wives  whom  they  had  married  before  their  ordina- 
tion ;  though  even  this  was  disallowed  by  many  ancient  canons. 

The  27th  of  the  Apostolic  Canons  allows  none  of  the  clergy  to  marry 
but  those  that  are  in  the  minor  orders,  that  is,  lectors  and  cantors.  The 
Council  of  Neocaesarea  (which  is  more  ancient  than  that  of  Nice),  in  its 
first  canon,  orders  that  if  a  priest  marries  he  shall  be  deposed.  The  Coun- 
cil of  Ancyra,  which  was  held  about  the  same  time,  orders  the  same 
thing  with  regard  to  deacons,  except  they  protested  at  the  time  of  their 
ordination  that  they  could  not  live  unmarried,  and  were  therefore  pre- 
sumed to  be  dispensed  with  by  the  bishop.     (Council  Ancyr.,  can.  10.) 

The  great  Council  of  Nice,  in  the  third  canon,  forbids  clergymen  to 
have  any  woman  in  their  house  except  a  mother,  sister,  or  aunt,  etc.     A 


i 


CELIBACY  OF  THE  CLERGY.  149 

caution  which  would  never  have  been  thought  of  if  they  had  been  allowed 
to  have  wives. 

In  the  west,  the  Council  of  Illiberis,  which  was  held  about  the  close  of 
the  third  century  (canon  2>3)>  commands  bishops,  priests,  deacons  and 
subdeacons  to  abstain  from  their  wives,  under  pain  of  degradation.  The 
second  Council  of  Aries  (can.  2)  ordains  that  no  married  man  be  made 
priest,  unless  he  promise  conversion,  that  is,  to  live  continently.  The 
second  Council  of  Carthage  (can.  2)  ordains  that  bishops,  priests  and 
deacons  shall  live  continently,  and  abstain  from  their  wives  ;  and  this  be- 
cause the  Apostles  so  taught,  and  all  antiquity  observed  ("£#  quod  apostoli 
docuerunt,  et  ipsa  servavit  antiquitas,  nos  quoque  cuslodiamus"^).  And  the 
fifth  Council  of  Carthage,  anno.  398  (can.  2),  ordains,  in  like  manner, 
that  all  bishops,  priests  and  deacons  should  abstain  from  their  wives,  or 
be  deposed.  There  are  many  other  ancient  canons  to  the  like  effect,  as 
well  as  decrees  of  the  ancient  popes :  as  of  Siricius,  in  his  epistle  to  Him- 
merius,  bishop  of  Tarragona,  c.  7 ;  of  Innocent  I.  in  his  epistle  to  Vic- 
tricius,  bishop  of  Rome,  9 ;  of  St.  Leo  the  Great,  Epist.  82,  to  Anastasius, 
c.  3  and  4. 

Hence  St.  Epiphanius,  who  flourished  in  the  east  in  the  fourth  century, 
in  his  great  work  against  all  heretics,  Hcer.  59,  writes  thus :  "The  Church 
does  not  admit  him  to  be  a  deacon,  priest,  bishop,  or  subdeacon,  though 
he  be  a  man  of  one  wife,  who  makes  use  of  conjugal  embraces."  He  adds, 
that  this  "is  observed  in  those  places  chiefly  in  which  the  canons  of  the 
Church  are  exactly  kept ;  which,  being  directed  by  the  Holy  Ghost,  aims 
always  at  that  which  is  most  perfect ;  that  those  who  are  employed  in  di- 
vine functions  may  have  as  little  worldly  distractions  as  possible."  And 
St.  Jerome,  Epist.  50,  says  :  "  Bishops,  priests,  and  deacons  are  chosen 
either  virgins  or  widowers,  or  from  the  time  of  their  priesthood  perpetu- 
ally chaste."  He  affirms  the  same  in  his  book  against  Virgilantius,  by 
name  of  the  churches  of  the  east  and  of  Egypt,  and  of  the  see  apostolic 
and  of  all  bishops,  in  his  book  against  Jovinianus.  (See  also  Origen, 
Horn.  13,  upon  Numbers;  Eusebius,  i.  1.  Demonstr.  Evang.  c.  9 ;  and  St. 
John  Chrysostom,  Homil.  de  Patentiajob?) 

If  you  ask  the  reason  why  the  Church  has  insisted  so  much,  in  all 
ages,  upon  this  point  of  discipline,  besides  that  alleged  above,  out  of  St. 
Paul  (1  Cor.  vii.  32,  33),  "  The  reason  of  single  life  for  the  clergy,"  says 
Mr.  Thorndike,  an  eminent  Protestant  divine  (in  his  letters  at  the  end  of 
his  Just  Weights  and  Measures,  p.  239),  "is  firmly  grounded  by  the  fathers 
and  canons  of  the  Church  upon  the  precept  of  St.  Paul,  forbidding  man 
and  wife  to  part,  unless  for  a  time  to  attend  unto  prayer.  (1  Cor.  vii.  5.) 
For  priests  and  deacons  being  continually  to  attend  upon  occasions  of 
celebrating  the  Eucharist,  which  ought  to  be  continually  frequented  ;  if 


150  CELIBACY  OF  THE  CLERGY. 

others  be  to  abstain  from  the  use  of  marriage  for  a  time,  then  they  always." 
Thus  far  Mr.  Thorndike. 

Q.  But  were  not  the  Apostles  married  ? 

A.  Some  of  them  were  before  they  were  called  to  the  apostleship  ;  but 
we  do  not  find  that  they  had  any  commerce  with  their  wives  after  they 
were  called  by  Christ.  St.  Jerome  expressly  affirms  that  they  had  not, 
Epist.  50.  And  this  seems  to  be  clear  from  St.  Matt.  xix.  27,  where  St. 
Peter  says  to  our  Lord,  "  Behold,  we  have  forsaken  all  things,  and  fol- 
lowed thee  ";  for  that  amongst  the  "  all  "  which  they  had  forsaken,"  wives  " 
also  were  comprehended  is  gathered  from  the  enumeration  made  by  our 
Saviour  in  the  29th  verse,  where  He  expressly  mentions  "  wives." 

Q.  But  did  not  St.  Paul  say  (1  Cor.  ix.  5),  "Have  we  not  power  to 
carry  about  a  woman,  a  sister,  as  well  as  the  rest  of  the  apostles  ? "  etc. 

A.  The  Protestant  translation  has  willfully  corrupted  the  text  in  this 
place  ;  it  should  have  been  translated  "  a  woman,  a  sister."  The  Apostle 
speaks  not  of  his  wife,  for  it  is  visible  from  1  Cor.  vii.  7,  8,  he  had  none  ; 
but  he  speaks  of  such  pious  women  as,  according  to  the  custom  of  the 
Hebrew  nation,  waited  upon  the  Apostles  and  other  teachers,  servings 
them  in  necessaries  ;  as  they  had  done  also  upon  our  Lord  in  the  time  of 
His  mortal  life.  (See  St.  Luke  viii.  2,  3.)  Though  St.  Paul,  that  he  might 
be  less  burthensome  to  the  faithful,  chose  rather  to  serve  himself,  and  live 
by  the  work  of  his  own  hands. 

Q.  Does  not  the  Apostle  (1  Tim.  iii.  2,  12)  require  that  bishops  and 
deacons  should  be  the  "  husband  of  one  wife  "  ? 

A.  The  meaning  of  the  Apostle  is  not  that  every  bishop,  priest  or  dea- 
con should  have  a  wife,  for  he  himself  had  none ;  and  he  declares  (1  Cor. 
vii.  8),  "  But  I  say  to  the  unmarried,  and  to  the  widows,  it  is  good  for 
them  if  they  so  continue,  even  as  I  "  ;  but  his  meaning  is,  that  none  should 
be  admitted  to  be  a  bishop,  priest  or  deacon  that  had  been  married  more 
than  once  ;  which  law  has  ever  since  been  observed  in  the  Catholic 
Church  :  for  since  it  was  not  possible  in  those  days  of  the  first  preaching 
of  the  gospel  (when  there  were  few  or  no  converts,  either  among  the  Jews 
or  Gentiles,  but  such  as  were  married),  to  have  found  a  sufficient  number 
of  proper  ministers,  if  they  had  not  admitted  married  men.  They  were 
consequently  obliged  to  admit  such  to  the  ministry  ;  but  with  this  lim- 
itation, provided  they  had  not  been  twice  married.  But  now  the  Church 
has  a  sufficient  number  of  such  as  are  trained  up  to  a  single  life,  and  are 
willing  to  embrace  perpetual  continence ;  and,  therefore,  prefers  such  to 
the  ministry,  and  is  authorized  so  to  do  by  the  Apostle.  (1  Cor.  vii.  32, 
33,  38.)  And  if,  after  having  consecrated  themselves  to  God  in  this  kind 
of  life,  they  should  be  for  looking  back,  and  engaging  in  a  married  life,, 
they  are  expressly  condemned  by  the  same  Apostle.  (1  Tim.  v.  12.) 


OBJECTIONS  ANS WERED.  I 5 1 

Q.  Is  it  not  said  (Heb.  viii.  4),  "  Marriage  is  honorable  in  all  "  ? 

A.  The  Protestant  translation  has  strained  the  text  to  make  it  say 
more  than  the  original,  which  may  full  as  well  be  rendered  in  the  imper- 
ative mood,  thus:  "  Let  marriage  be  honorable  in  all,  and  the  bed  un- 
defiled  :  for  whoremongers  and  adulterers  God  will  judge,"  which  is 
rendered  in  the  Protestant  translation  by  the  imperative,  "  Let  your 
conversation  be  without  covetousness,"  etc.  So  that  the  true  meaning  of 
this  text  is,  that  married  persons  should  not  dishonor  their  holy  state  by 
any  liberties  contrary  to  the  sanctity  of  it ;  but  not  to  allow  marriage  to 
those  who  have  chosen  the  better  part,  and  consecrated  themselves  by  a 
vow  to  God. 

Q.  But  is  not  forbidding  marriage  called  the  doctrine  of  devils  ? 
(1  Tim.  iv.  3.) 

A.  It  certainly  was  so  in  those  of  whom  the  Apostle  there  speaks,  viz., 
the  Gnostics,  the  Marcionites,  the  Encratites,  the  Manicheans,  and  many 
heretics,  who  absolutely  condemned  marriage  as  the  work  of  the  devil. 
For  our  part,  no  people  can  reverence  marriage  more  than  we  do  :  for  we 
hold  it  to  be  a  sacrament,  and  forbid  it  to  none  but  to  those  who  have 
voluntarily  renounced  it,  to  consecrate  themselves  more  effectually  to  the 
divine  service  :  and  in  such  as  these  St.  Paul  condemns  it  as  much  as  we. 
(See  1  Tim.  v.  12.)  Take  notice  that  these  same  heretics  also  condemned 
absolutely  the  use  of  all  kinds  of  meat,  not  on  fasting  days  only  (as  was 
always  practiced  by  the  Church),  but  at  any  time  whatsoever  ;  because 
they  looked  upon  all  flesh  to  be  from  an  evil  principle.  So  that  it  is  evi- 
dent these  were  the  men  of  whom  the  Apostle  (1  Tim.  iv.)  intended  to 
speak. 

Q.  But  do  you  think  that  a  vow  of  continency  so  strictly  obliges  any 
person  that  it  would  be  a  sin  in  such  a  person  to  marry  ? 

A.  Yes,  most  certainly  ;  because  the  law  of  God  and  nature  requires 
that  we  should  keep  our  vows  to  God.  "  When  thou  shalt  vow  a  vow 
unto  the  Lord  thy  God,  thou  shalt  not  be  slack  to  pay  it :  for  the  Lord 
thy  God  will  surely  require  it  of  thee  ;  and  it  would  be  sin  in  thee.  But 
if  thou  shalt  forbear  to  vow,  it  shall  be  no  sin  in  thee.  That  which  is 
gone  out  of  thy  lips  thou  shalt  keep  and  perform."  (Deut.  xxxiii.  21,  22, 
23.)  "  Vow  and  pay  unto  the  Lord  your  God."  (Psalm  lxxvi.  11.)  "  Pay 
that  which  thou  hast  vowed.  Better  is  it  that  thou  shouldst  not  vow, 
than  that  thou  shouldst  vow  and  not  pay."  (Eccles.  v.  4.)  For  if  it  be  a 
crime  to  break  our  faith  with  man,  how  much  more  with  God  ?  If  you 
say  that  the  state  of  continency  is  not  more  acceptable  to  God  than  that 
of  marriage,  and  therefore  cannot  be  the  proper  matter  of  a  vow,  you  con- 
tradict the  doctrine  of  the  Apostle,  "  He  that  giveth  his  virgin  in  mar- 
riage, doth  well  ;  but  he  that  giveth  her  not,  doth  better."  (1  Cor.  vii.  38.) 


1 5 2  OBJECTIONS  ANSWERED. 

Hence,  St.  Augustine  (L.  de  Bono  Viduitatis,  c.  n)  affirms  that  the 
breach  of  such  a  vow  of  chastity  is  worse  than  adultery  ;  and  St.  John 
Chrysostom  says  {ad  Theodorum  Lapsum):  "  Though  you  call  it  marriage 
a  thousand  times,  yet  I  maintain  it  is  much  worse  than  adultery."  Hence 
the  Council  of  Illiberis  (can.  13),  the  fourth  Council  of  Carthage  (can, 
104),  and  the  great  Council  of  Chalcedon  (can.  15),  excommunicate 
those  who  presume  to  marry  after  such  a  vow.  What  would  the  Church 
of  those  ages  have  thought  of  a  religion  introduced  into  the  world  by 
men  that  had  notoriously  broken  through  these  most  solemn  engage- 
ments, and  who  raised  the  fabric  of  their  pretended  reformation  upon 
thousands  of  broken  vows? 

Q.  But  all  have  not  the  gift  of  continency  ;  why  should  the  first  re- 
formers be  blamed,  if,  finding  they  had  not  this  gift,  they  ventured  upon 
marrying  with  nuns  ? 

A.  Continency  is  not  required  of  all,  but  of  such  as  have  by  vow  en- 
gaged to  keep  it ;  and,  therefore,  before  a  person  engages  himself  by  vow, 
he  ought  certainly  to  examine  whether  he  has  a  call  from  God,  and 
whether  he  can  go  through  with  what  he  thinks  of  undertaking  ;  but  after 
he  has  once  engaged  himself  by  vow,  he  is  no  longer  at  liberty  to  go  back, 
but  may  assure  himself  that  the  gift  of  continence  will  not  be  denied  him, 
if  he  use  proper  means  to  obtain  and  preserve  it,  particularly  prayer  and 
mortification  ;  which,  because  Luther  laid  aside  by  quitting  his  canonical 
hours  of  prayer  and  the  other  religious  exercises  to  which  he  had  been 
accustomed  in  his  convent,  no  wonder  if  he  lost  the  gift  of  continency, 
which  he  owns  he  enjoyed  whilst  he  was  a  "  Popish  friar."  "  Whilst  I 
was  a  religious,"  says  he,  "  I  observed  chastity,  obedience  and  poverty  ; 
and,  in  short,  being  wholly  disengaged  from  the  cares  of  this  present  life, 
I  wholly  gave  myself  up  to  fasting,  watching  and  prayer."  (In  Gal.,  i.  15, 
t.  5.  Wittemb.,  fol.  291,  2.)  But  as  soon  as  he  became  a  reformer,  to  dem- 
onstrate that  he  was  changed  for  the  worse,  he  declares  he  had  so  far 
lost  this  gift,  that  he  could  not  possibly  live  without  a  woman.  {Sermon  de- 
Matrim.,  t.  5.  fol.   119,  1.) 

Q.  But  does  not  Christ  say  concerning  continency  (St.  Matt.  xix. 
11),  "All  men  cannot  receive  this  saying;"  and  St.  Paul  (1  Cor.  vii.  9), 
"  If  they  cannot  contain,  let  them  marry  ;  for  it  is  better  to  marry  than  to 
burn  "  ? 

A.  No  ;  both  those  texts  are  willfully  corrupted  in  the  Protestant 
Testament.  In  the  original  (St.  Matt.  xix.  11),  Christ  does  not  say,  "  All 
men  cannot  receive  this  saying  ;"  but  He  says,  "  All  men  receive  not  this 
saying  ;"  and  St.  Paul  (1  Cor.  vii.  9)  does  not  say,  "If  they  cannot  con- 
tain, let  them  marry  ;"  but  he  says,  "If  they  do  not  contain,  let  them 
marry,"  where  he  speaks  not  of  such  as  have  vowed  chastity,  but  of  other 


OF  RELIGIOUS  ORDERS  AND  CONFRATERNITIES.  153 

Christians,  whom  he  advises  rather  to  marry  than  to  burn  with  unlawful 
lust  here,  and  for  unlawful  lust  hereafter.  And  the  same  advice  is  most 
frequently  inculcated  by  Catholic  divines.  But  as  for  those  who  have 
vowed  chastity,  they  must  make  use  of  other  means  to  prevent  this  burn- 
ing-, particularly  prayer  and  fasting.  But  what  a  wretched  case  must  that 
of  the  adversaries  of  celibacy  of  the  clergy  be,  when,  to  maintain  it,  they 
have  in  so  many  places  willfully  corrupted  the  Scripture  ?  And  what  a 
melancholy  case  must  it  be,  that  so  many  thousands  of  well-meaning 
souls  should  be  wretchedly  deluded  with  the  pretence  of  God's  pure 
Word,  whilst,  instead  of  this,  they  have  nothing  put  into  their  hands  but 
corrupt  translations,  which  present  them  with  a  mortal  poison,  instead  of 
the  food  of  life. 


CHAPTER  XVIII. 

OF  RELIGIOUS  ORDERS  AND  CONFRATERNITIES. 

Q.  What  is  the  meaning  of  so  many  religious  orders  in  the  Catholic 
Church,  under  different  denominations :  are  not  all  Catholics  of  the  same 
religion  ? 

A.  Yes,  certainly  ;  all  Catholics,  and  consequently  all  these  religious, 
though  called  by  different  denominations,  are  all  of  one  religion,  profess- 
ing one  and  the  same  faith,  acknowledging  one  and  the  same  Church  au- 
thority, and  all  the  same  decisions  of  the  Church  ;  subject  to  one  and  the 
same  head,  and  closely  united  together  in  one  communion. 

Q.  In  what  do  these  religious  orders  differ  one  from  another,  if  they 
are  all  of  one  religion  ? 

A.  They  differ  in  having  different  rules  and  constitutions  prescribed 
by  their  respective  founders,  different  habits,  different  exercises  of  devo- 
tion and  penance,  different  institutes  ;  some  wholly  sequestered  from  the 
world,  and  addicted  to  prayer  and  contemplation  ;  others  employed  in 
preaching,  teaching,  and  converting  souls  ;  others  attending  the  sick,  re- 
deeming captives,  etc.,  so  as  to  make  a  beautiful  variety  in  the  Church  of 
God  of  different  companions,  all  tending  toward  Christian  perfection, 
though  by  different  exercises  according  to  the  spirit  of  their  respective 
institutes. 

Q.  Are  not  all  these  religious  consecrated  to  God  by  certain  vows  ? 

A.  Yes  :  there  are  three  vows  which  are  common  to  them  all,  viz.,  of 
poverty,  chastity,  and  obedience.  By  the  vow  of  poverty  they  renounce 
all  property  in  the  things  of  this  world,  so  as  to  have  nothing  at  their 
own  disposal  ;  by  the  vow  of  chastity  they  renounce  all  carnal  pleasures  ; 


154  THEIR  VOWS  AND  OBLIGATIONS. 

and  by  the  vow  of  obedience  they  give  up  their  own  will  to  follow  that  of 
God  in  the  person  of  their  superior. 

O.  How  do  we  know  that  this  voluntary  poverty,  perpetual  chastity, 
and  entire  obedience,  are  agreeable  to  God  ? 

A.  That  voluntary  poverty,  or  renouncing  the  goods  and  possessions 
of  this  world,  is  agreeable  to  God  is  evident  from  St.  Matt.  xix.  21  :  "If 
thou  wilt  be  perfect,  go,  sell  what  thou  hast,  and  give  to  the  poor,  and 
thou  shalt  have  treasure  in  heaven  :  and  come,  follow  me."  That  perpet- 
ual chastity  is  agreeable  in  God,  is  no  less  evident  from  St.  Matt.  xix.  1 2  : 
"There  be  eunuchs  which  have  made  themselves  eunuchs  for  the  kingdom 
of  heaven's  sake  :  he  that  is  able  to  receive,  let  him  receive  it."  And  that 
an  entire  obedience  to  lawful  superiors  must  needs  be  agreeable  to  the 
divine  Majesty,  is  evident,  because  "  obedience  is  better  than  sacrifice  ;" 
since  by  obedience  we  give  up  to  God,  and  for  God,  that  which  is  nat- 
urally most  dear  to  us,  viz.,  our  liberty  ;  and  that  which  stands  most  in 
the  way  of  our  soul's  welfare,  viz.,  our  own  will  and  self-love. 

Q.  Ought  any  Christian  to  embrace  this  state  of  life  without  a  call 
from  God  ? 

A.  No,  certainly  ;  it  would  be  rashness  to  attempt  it. 

Q.  How  shall  any  person  know  if  he  have  a  call  from  God  to  this 
state  of  life  ? 

A.  By  consulting  God,  his  director,  and  his  own  heart.  In  choosing 
a  state  of  life,  every  one  ought  to  consult  God,  in  the  first  place,  by  fer- 
vent prayer,  begging  daily  of  Him,  like  the  convert  St.  Paul  (Acts  ix.  6), 
"  Lord,  what  wilt  thou  have  me  to  do  ?"  He  ought  also  to  consult  a  vir- 
tuous and  prudent  director,  and  lay  open  to  him  the  inclinations  of  his 
heart,  and  the  motives  from  which  he  is  inclined  to  embrace  this  kind  of 
life ;  for  there  is  no  better  proof  of  a  call  from  God  than  when  a  person, 
after  having  consulted  God  by  prayer,  finds  in  himself  a  strong  inclina- 
tion to  a  religious  life,  and  that  for  a  long  time,  and  upon  motives  which 
have  nothing  in  them  of  self-love,  but  are  such  as  could  not  be  suggested 
but  by  the  grace  of  God. 

Q.  What  are  the  motives  upon  which  a  Christian  should  embrace  a 
religious  life  ? 

A.  To  do  penance  for  his  sins,  to  fly  from  the  dangers  and  corruptions 
of  this  wicked  world,  to  consecrate  himself  wholly  to  the  service  of  God, 
and  sanctify  himself  by  the  exact  observance  of  his  vows,  and  all  the  ex- 
ercises of  a  religious  life,  and  to  tend  without  ceasing  to  Christian  per- 
fection. 

Q.  But  may  it  not  be  feared  that  young  persons  may  too  rashly  en- 
gage themselves  by  vows  in  a  religious  state  for  which  they  are  not  fit  ? 

A.  To  prevent  this  inconvenience,  the  Catholic  Church  suffers  none  to 


SCENES  IN  EGYPT. 


OF  THE  ANTIQUITY  OF  A  RELIGIOUS  STATE  OF  LIFE.  155 

be  professed,  in  any  order  of  men  or  women,  without  a  year's  noviceship, 
by  wray  of  probation  or  trial. 

Q.  Is  a  religious  state  of  life  very  ancient  in  the  Church  of  God  ? 

A.  Yes,  very  ancient ;  for  (not  to  mention  St.  John  the  Baptist's  life 
in  the  wilderness  (St.  Luke  i.  30),  and  the  lives  of  the  first  Christians  of 
Jerusalem,  who  "  had  all  things  in  common,  and  sold  their  possessions  and 
goods  ....  continuing  daily  with  one  accord  in  the  temple,"  etc. 
(Acts  ii.  44,  45,  46),  in  which  they  exhibited  a  specimen  of  a  religious  life), 
we  learn  from  the  most  certain  monuments  of  antiquity  that  even  in  the 
first  three  centuries  there  were  religious  men,  whom  Eusebius  called 
"  Ascetae,"  and  great  numbers  of  nuns  or  virgins  consecrated  to  God ; 
though  neither  the  one  nor  the  other  were  as  yet  formed  into  regular 
monasteries  till  the  beginning  of  the  fourth  century.  . 

About  the  middle  of  the  third  century,  St.  Paul,  the  first  hermit,  fly- 
ing from  the  fury  of  the  persecution  begun  by  Decius,  in  the  year  289, 
retired  into  the  desert  of  Thebais,  and  there  passed  ninety  years  and 
upward  in  a  lonesome  cave,  in  conversation  with  God.  His  wonderful 
life  is  extant,  written  by  St.  Jerome. 

About  the  year  271  St.  Anthony,  a  young  gentleman  of  Egypt,  left 
his  estate  and  the  world  to  consecrate  himself  to  a  religious  life.  He 
found  at  his  first  retirement  some  others  that  had  already  undertaken 
that  kind  of  life,  though  few  in  number,  and  those  few  living  near  the 
towns  or  villages  ;  but  he,  by  his  example,  drew  great  numbers  after 
him  into  the  desert,  and  is  generally  looked  upon  as  the  author  and  father 
of  the  monastic  life.  His  life,  written  by  the  great  St.  Athanasius,  is  full 
of  excellent  lessons  of  spirituality. 

About  the  year  313  St.  Pachomius  retired  from  the  world,  and,  after 
having  lived  some  time  in  solitude  with  St.  Palemon,  became  the  father 
of  many  religious,  and  the  founder  of  the  famous  congregation  of  Ta- 
benne,  to  which  he  prescribed  a  rule  he  had  received  from  an  angel. 

From  these  beginnings  the  deserts  of  Egypt  and  the  Thebais  were 
soon  peopled  with  innumerable  solitaries,  all  parts  of  which  were  so  full 
of  religious  of  both  sexes,  of  admirable  virtue,  that  when  Rufinus  visited 
those  countries  in  the  latter  end  of  the  fourth  century,  he  found  in  the 
city  of  Oxyrincus  alone,  ten  thousand  religious  men,  and  twenty  thou- 
sand nuns. 

From  Egypt  this  kind  of,  life,  so  agreeable  to  the  principles  of  Chris- 
tianity, quickly  spread  itself  through  all  parts  of  the  world  inhabited  by 
Christians.  St.  Hilarion,  having  learned  St.  Anthony's  way  of  living,  be- 
gan to  practise  the  like  in  Palestine  about  the  beginning  of  the  fourth 
century ;  and  that  country  was  also  quickly  replenished  with  religious 
men  and  women  :  whilst  St.  James,  afterward  bishop  of  Nesibis,  St.  Julian 


156  FOUNDERS  OF  THE  CHIEF  RELIGIOUS  ORDERS. 

Sabas,  and  other  great  servants  of  God,  whose  lives  and  miracles  are 
recorded  by  Theodoret  in  his  Philotheus,  propagated  the  same  way  of  liv- 
ing in  Syria  and  Mesopotamia.  About  the  same  time,  or  not  long  after, 
the  deserts  of  Pontus  and  Cappadocia  began  also  to  be  inhabited  by  re- 
ligious men,  whose  manner  of  life  was  embraced  by  those  two  great 
lights  of  the  Church,  St.  Gregory  Nazianzen  and  St.  Basil,  the  latter  of 
whom  composed  an  excellent  rule  for  his  religious,  professed  to  this  day 
by  the  Greek  and  Russian  monks,  and  by  some  in  Poland  and  Italy. 

And  in  the  western  part  of  the  Church  we  find  that  the  monastic  life 
had  already  gained  a  great  footing  there  in  the  fourth  century.  St. 
Augustine  informs  us  of  a  monastery  near  the  walls  of  Milan,  full  of  good 
religious  men,  under  the  care  of  St.  Ambrose  (i.  8.  Confess,  chap.  6)  ;  and 
of  several  such  religious  societies  in  Rome,  in  his  book  of  the  Manners  of 
the  Catholic  Church,  chap.  ii\  of  a  religious  house  near  Treves,  in  Ger- 
many, where  two  courtiers,  upon  reading  the  life  of  St.  Anthony,  conse- 
crated themselves  to  God.  (i.  8.  Confess,  c.  6.)  And  the  same  St.  Augus- 
tine, upon  his  return  into  Africa,  after  his  conversion,  propagated  the 
same  kind  of  life  in  that  part  of,  the  world  also. 

In  France  the  great  St.  Martin,  bishop  of  Tours  in  the  fourth  century, 
whose  apostolic  life  and  miracles  are  recorded  by  Sulpicius  Severus, 
founded  the  monastery  of  Marmontier,  in  which  he  united  the  clerical 
and  monastic  life,  as  St.  Eusebius  had  done  before  him  at  Vercelli,  in 
Piedmont.  But  the  most  famous  monastery  in  all  France  was  that  of  the 
isle  of  Lerins,  founded  toward  the  close  of  the  fourth  century  by  St. 
Honoratus,  afterward  bishop  of  Aries :  which  became  the  fruitful  parent 
of  many  great  saints  and  illustrious  prelates. 

As  for  our  British  islands,  though  we  know  not  the  particular  time 
when  the  first  monasteries  began  to  be  established,  yet  we  are  assured  that 
we  were  not  long  behind  our  neighbors  in  embracing  this  kind  of  life. 
The  monastery  of  Bangor,  in  Wales,  in  which  there  were  abpve  two  thou- 
sand monks,  was  very  ancient :  and  we  are  told  of  an  ancient  monastery 
at  Winchester,  before  the  English  Saxons  came  over  into  England.  As 
for  Ireland,  St.  Patrick,  who  established  Christianity  there,  introduced 
also  the  monastic  discipline  amongst  his  converts ;  which  from  thence 
was  propagated  among  the  Picts  in  Scotland,  by  St.  Columba,  or  Colum- 
kil,  the  apostle  of  that  nation,  who,  having  first  founded  in  Ireland  the 
famous  abbey  of  Dearmach,  afterward  passed  into  Scotland,  and  founded 
that  in  the  isle  of  Hy,  from  which  two  monasteries  many  others,  as  well 
in  Ireland  as  in  Scotland,  had  their  origin,  all  following  the  institute  of 
the  aforesaid  St.  Columba,  of  whom  The  Venerable  Bede,  in  his  third 
book  of  the  ecclesiastical  history  of  the  English  Church  (chap.  4),  writes 
thus  :    "  Of  whose  life  and  words  [he  speaks  of  St.  Columba]  some  writ- 


FOUNDERS  OF  THE  CHIEF  RELIGIOUS  ORDERS.  157 

ings  are  said  to  be  preserved  by  his  disciples.  But  whatsoever  he  was 
himself,  this  we  know  of  him  for  certain,  that  he  left  successors  renowned 
for  much  continency,  the  love  of  God,  and  regular  observance." 

From  this  monastery  of  the  isle  of  Hy,  St.  Aidan,  the  first  bishop  of 
Lindisfarn,  and  many  other  apostolic  preachers  came,  who  preached  and 
established  Christianity  among  the  northern  English,  as  St.  Augustine 
and  his  companions  did  amongst  those  of  the  south,  St.  Felix  amongst 
the  east  English,  and  St.  Birinus  amongst  those  of  the  west. 

Q.  I  should  be  glad  to  know  which  are  the  chief  religious  orders  that 
flourish  at  present  in  the  Church  of  God,  together  with  the  names  of  their 
founders,  the  time  of  their  first  institution,  etc. 

A.  I  shall  endeavor  to  satisfy  you  as  briefly  as  I  can  :  and  first  as  to 
the  east.  The  orders  that  flourish  there  are  those  of  St.  Anthony  and 
of  St.  Basil,  of  which  we  have  spoken  already. 

In  the  west  St.  Augustine,  upon  his  return  into  Africa  about  the  year 
390,  with  divers  others  his  companions,  entered  into  a  religious  society, 
wherein  he  lived  for  three  years  before  his  coming  to  Hippo.  After  his 
coming  to  that  city,  where  he  was  first  made  priest  and  afterward  bishop, 
he  erected  a  monastery  within  his  own  house,  living  there  with  his  clergy 
in  common.  To  this  institution  the  canons  regular  of  St.  Augustine  owe 
their  origin,  who  have  flourished  ever  since  in  the  Church  of  God,  and 
have  branched  out  into  divers  congregations,  as  that  of  St.  John  Lateran, 
of  St.  Victor,  of  St.  Genovesa,  etc.;  as  the  hermits  of  St.  Augustine's 
order,  commonly  called  Austin  Friars,  derive  their  institute  from  his  first 
religious  society  before  his  coming  to  Hippo.  Those  hermits  were  re- 
moved from  deserts  into  towns  by  Pope  Innocent  IV.,  to  the  end  that 
their  godly  conversation  might  be  more  profitable  to  their  neighbors. 
From  this  order  Luther  apostatized  in  the  sixteenth  century,  and,  like 
the  dragon  (Rev.  xii.  4),  "drew  with  him  the  third  part  of  the  stars  of 
heaven  [that  is,  great  numbers  of  religious  of  all  denominations],  and 
cast  them  to  the  earth." 

Toward  the  end  of  the  fifth  century,  St.  Benedict,  vulgo  Bennet,  re- 
tired from  the  world  ;  and  after  having  practised  for  many  years  a  relig- 
ious life  in  a  most  eminent  degree  of  perfection,  founded  twelve  monas- 
teries in  Latium,  and  the  thirteenth  at  Mount  Cassin,  in  the  kingdom  of 
Naples,  from  which  he  happily  passed  to  the  mountain  of  eternity  in  the 
sixth  century.  He  composed  an  excellent  rule,  which  was  afterward 
embraced  by  almost  all  the  religious  of  the  west,  till  toward  the  twelfth 
century,  and  has  furnished  the  Church  of  God  with  innumerable  prelates 
and  apostolic  men,  and  heaven  with  innumerable  saints.  The  wonderful 
life  of  St.  Bennet  was  written  by  St.  Gregory  the  Great,  in  his  Dialogues* 

From  the  rule  of  St.  Bennet,  many  other  orders  have  sprung  besides 


15$  FOUNDERS  OF  THE  CHIEF  RELIGIOUS  ORDERS. 

the  Benedictines ;  as  the  Cluniacenses,  so  called  from  their  first  abbey  of 
Cluny,  in  France.  These  were  instituted  by  St.  Odo  in  the  tenth  century, 
and  for  a  long  time  flourished  in  great  sanctity  ;  the  Camaldulenses, 
instituted  by  St.  Romwald,  amongst  the  Apennine  mountains,  about  the 
year  iooo,  and  to  this  day  edifying  the  Church,  yield  a  sweet  odor  of 
sanctity  to  all  that  come  near  them  ;  the  monks  of  Valambrosa,  instituted 
by  St.  John  Gualbert  in  the  eleventh  century,  and  so  called  from  the 
place  of  their  first  institution  ;  the  Cistercians,  so  called  from  their  first 
abbey,  founded  about  the  end  of  the  eleventh  century  by  St.  Robert, 
abbot  of  Molesme,  in  France.  St.  Robert,  being  obliged  to  return  to  his 
abbey  of  Molesme,  left  for  his  successor  St.  Albericus,  who  was  succeeded 
by  St.  Steven  Harding,  an  Englishman,  who  had  the  happiness  to  receive 
St.  Bernard  into  his  society,  by  whose  preaching  and  miracles  this  order 
was  wonderfully  propagated  ;  and  the  religious  of  it,  from  him,  are  com- 
monly called  Bernardines.  Of  this  order  is  the  famous  abbey  of  La 
Trappe,  in  France,  which  in  these  days  has  renewed  the  austerities  and 
abstracted  lives  of  the  primitive  religious.  I  pass  over  several  other  re- 
ligious, professing  the  rule  of  St.  Benedict,  as  the  Silvestrines,  the  Gran- 
dimontenses,  the  Celestines,  so  called  from  St.  Peter  Celestine,  their 
founder,  the  Olivetans,  etc. 

Toward  the  end  of  the  eleventh  century,  St.  Bruno,  a  doctor  of  Paris, 
with  six  companions  retired  from  the  world  to  the  desert  mountains  of 
Carthusia,  in  the  diocese  of  Grenoble  in  Dauphine,  and  there  laid  the 
foundation  of  the  order  of  the  Carthusians,  formerly  in  England  called 
the  Charter-house  monks,  who  to  this  day  have  happily  preserved  their 
primitive  fervor,  observing  perpetual  silence  (only  when  they  are  singing 
the  praises  of  God),  perpetual  abstinence,  wearing  always  a  rough  hair 
shirt,  and  continually  employed  in  prayer  and  contemplation. 

About  the  year  1120  St.  Norbert,  who  had  exchanged  court  life  for 
the  voluntary  poverty  recommended  by  the  gospel,  founded  an  order  of 
•canons  regular  called,  from  him,  Norbertines,  and  Premonstratenses  (from 
Premontre,  the  place  of  their  first  abbey),  in  the  diocese  of  Leon,  in  France. 

In  the  same  age  also  was  instituted  in  France  the  order  of  the  Blessed 
Trinity,  for  the  redemption  of  captives  out  of  the  hands  of  infidels,  by  St. 
John  de  Matha  and  St.  Felix  de  Valois,  two  holy  priests  and  solitaries, 
invited  to  this  charitable  work  by  divine  visions  ;  and  in  the  following 
age  another  order  was  instituted  in  Spain  for  the  same  end,  by  St.  Peter 
Nolascus,  which  is  commonly  called  the  Order  of  our  Lady  de  Mercede, 
or  of  the  Redemption. 

About  the  year  1200  the  Carmelites  were  first  brought  into  Europe, 
and  quickly  spread  through  all  parts  of  Christendom,  where  they  have 
Nourished  exceedingly:  but  nowhere  heretofore  more  than  in  England, 


FOUNDERS  OF  THE  CHIEF  RELIGIOUS  ORDERS.  159 

where,  from  the  color  of  their  mantles,  they  were  called  White  Friars. 
These  were  originally  hermits,  living  upon  Mount  Carmel,  who,  whilst 
the  Christians  were  in  possession  of  Syria  and  the  Holy  Land,  were  as- 
sembled together  by  Aimeric,  the  patriarch  of  Antioch,  and  received  a 
rule  from  Albert,  patriarch  of  Jerusalem.  This  rule  was  afterwards  miti- 
gated by  the  Pope,  but  embraced  again  in  its  full  extent  by  St.  Teresa, 
in  the  sixteenth  century,  and  by  the  friars  and  nuns  that  follow  her  re- 
form, and  are  called  Discalced,  or  Barefooted  Carmelites. 

Not  long  after  the  Carmelites'  coming  into  Europe,  God  was  pleased 
to  raise  two  new  orders,  which  have  flourished  from  that  time  to  this  day, 
and  furnished  the  Church  with  several  Popes,  innumerable  cardinals,, 
bishops,  ecclesiastical  writers  and  apostolic  men,  and  have  both  been  very 
fruitful  in  saints,  viz.,  the  order  of  St.  Dominic  and  that  of  St.  Francis.. 
The  Dominicans,  or  Friars  Preachers,  were  instituted  for  preaching  the 
gospel  to  infidels  and  sinners,  which  they  have  done  with  great  success  : 
these  were  formerly,  in  our  country,  called  Black  Friars,  from  the  color 
of  their  cloak  or  outward  habit,  which  is  black,  as  the  Franciscans  were 
called  Grey  Friars.  St.  Francis  would  have  his  religious,  out  of  humility, 
called  Friars  Minors,  whom  he  trained  up  in  great  poverty  and  penance  : 
and  so  great  and  speedy  was  the  increase  of  this  order,  that  in  a  chapter 
held  by  the  saint  himself  at  Assisium,  there  were  assembled  no  less  than 
five  thousand  religious.  This  order  (at  present  the  most  numerous  in  the 
Church  of  God)  is  divided  into  three  chief  branches,  under  their  respect- 
ive generals,  viz.,  the  Conventuals,  the  Observants,  and  the  Capuchins. 
The  Observants  are  again  subdivided  into  Cordeliers,  Recollects,  etc. 
Besides  which  there  is  the  congregation  of  St.  Peter  of  Alcantara,  which 
is  the  most  strict  of  all.  The  nuns  who  follow  the  rule  of  St.  Francis  are 
commonly  called  Poor  Clares,  from  St.  Clare,  who  first  received  the  habit 
from  St.  Francis,  and  was  the  first  abbess.  Besides  these,  there  are  Capu- 
chines  or  Penitents,  nuns  of  the  third  order  of  St.  Francis,  etc. 

The  other  orders  that  have  been  founded  between  the  beginning  of 
the  thirteenth  and  sixteenth  centuries  are  the  Servites,  or  Servants  of  the 
Blessed  Virgin,  instituted  about  1232,  by  seven  gentlemen  of  Florence, 
who  retired  to  a  neighboring  mountain  to  do  penance  :  the  Crucigeri,  or 
Crutched  Friars,  though  these  by  some  are  supposed  to  have  been  much 
more  ancient ;  the  Jesuati,  instituted  by  St.  John  Columbin,  anno  1356  ;  the 
Brigittins,  by  St.  Brigit,  anno  1360  ;  the  Hieronimites,  by  Pedro  Ferdinando, 
anno  1383  ;  the  Minims,  by  St.  Francis  of  Paula,  about  the  year  1450,  etc. 

The  sixteenth  century  gave  rise  to  several  new  orders  :  the  Theatins, 
or  regular  clerks,  were  instituted,  anno  1258,  by  St.  Cajetan  Thianaeus, 
a  man  of  apostolic  life.  This  order  flourishes  very  much  in  Italy,  as  well 
as  the  Carnabites,  or  Regular  Clerics  of  St.  Paul. 


1 60  SA CRAMENT  OF  MA  TRIMONY. 

The  Jesuits,  or  Society  of  Jesus,  were  instituted  by  St.  Ignatius  of 
Loyola,  anno  1540,  as  a  troop  or  company  of  auxiliaries,  to  assist  the  pas- 
toral clergy  in  that  time  of  the  Church's  great  necessity  ;  to  labor  in  the 
conversion  and  sanctification  of  souls  ;  to  train  up  youth  in  piety  and 
learning  ;  to  defend  the  faith  against  heretics,  and  propagate  it  amongst 
infidels  ;  in  all  which  particulars  this  order  has  done  signal  service  to  the 
Church  in  these  last  two  centuries. 

About  the  same  time  St.  John  de  Deo  founded  an  order  of  Religious 
Brethren,  to  take  care  of  the  sick,  and  to  provide  for  them  all  necessary 
assistance,  both  for  soul  and  body. 

In  the  beginning  of  the  seventeenth  century  St.  Francis  de  Sales, 
bishop  of  Geneva,  instituted  the  order  of  the  Nuns  of  the  Visitation  of 
the  Blessed  Virgin.  And  thus  have  I  given  you  a  short  account  of  the 
chief  orders  that  at  present  flourish  in  the  Church. 

Besides  these  religious  orders,  there  are  certain  regular  congregations 
of  clergy  living  in  common,  though  not  under  the  tie  of  religious  vows : 
as  the  Oratorians,  instituted  by  St.  Philip  Nerius,  in  the  sixteenth  cen- 
tury ;  the  Fathers  of  the  Christian  Doctrine ;  the  Lazarians,  or  Fathers  of 
the  Mission,  etc. 

Q.  Are  there  not  also  many  confraternities  amongst  the  Catholics,  in 
which  many  of  the  laity  are  enrolled  ?  Pray,  what  is  the  meaning  of  these 
confraternities  ? 

A.  Confraternities  or  brotherhoods  are  certain  societies  or  associations 
instituted  for  the  encouragement  of  devotion,  or  for  the  promoting  of 
certain  works  of  piety,  religion  and  charity,  under  some  rules  or  regula- 
tions ;  though  without  being  tied  to  them  so  far  as  that  the  breach  or 
neglect  of  them  would  be  sinful.  The  object  of  these  confraternities  is, 
that  thereby  good  works  may  be  promoted,  the  faithful  encouraged  to 
frequent  the  sacraments,  to  hear  the  Word  of  God,  and  mutually  to  assist 
one  another  by  their  prayers,  etc. 


CHAPTER  XIX. 

OF    THE    SACRAMENT    OF    MATRIMONY,    AND    OF    THE    NUPTIAL    BENEDICTION. 

Q.  When  was  matrimony  instituted  ? 

A.  It  was  first  instituted  by  the  almighty  God,  between  our  first 
parents  in  the  earthly  paradise  (Gen.  ii.),  and  was  afterward  confirmed 
by  Christ  in  the  New  Testament  (St.  Matt.  xix.  4,  5,  6),  where  He  con- 
cludes :  "  What,  therefore,  God  hath  joined  together,  let  not  man  put 
asunder."     And  our  Lord,  to  show  that  this  state  is  holy,  and  not  to  be 


SA  CRAMENT  OF  MA  TRIMONY.  1 6 1 

condemned  or  despised,  was  pleased  to  honor  it  with  His  first  miracle, 
wrought  at  the  wedding  of  Cana.  (St.  John  ii.) 

Q.  What  are  the  ends  for  which  matrimony  was  instituted  ? 

A.  For  the  procreation  of  children,  which  may  serve  God  here,  and 
people  heaven  hereafter  ;  for  a  remedy  against  concupiscence,  and  for 
the  benefit  of  conjugal  society,  that  man  and  wife  may  mutually  help  one 
another,  and  contribute  to  each  other's  salvation. 

Q.  How  do  you  prove  that  matrimony  is  a  sacrament  ? 

A.  Because  it  is  a  conjunction  made  and  sanctified  by  God  Himself  ; 
not  to  be  dissolved  by  any  power  of  man,  it  being  a  sacred  sign  or  mys- 
terious representation  of  the  indissoluble  union  of  Christ  and  His  Church. 
Hence,  St.  Paul  (Eph.  v.  31,  32)  expressly  calls  it  a  "great  sacrament"  or 
*'  mystery,"  with  regard  to  Christ  and  His  Church  :  and  as  such  it  has  been 
always  acknowledged  in  the  Catholic  Church.  (See  St.  Ambrose,  L.  i. 
de  Abraham,  c.  7  ;  St.  Augustine,  L.  de  Bono  Conjug.  c.  18  and  24  ;  L.  de 
Fide  et  Operibus.  c.  17  ;  L.  de  Nuptiis  et  Concup.   10,  etc.) 

Q.  Does  matrimony  give  grace  to  those  who  receive  it  ? 

A.  Yes  :  if  they  receive  it  in  the  dispositions  that  they  ought,  it  gives 
a  grace  to  the  married  couple  to  love  one  another  according  to  God,  to 
restrain  the  violence  of  concupiscence,  to  bear  with  each  other's  weak- 
nesses, and  to  bring  up  their  children  in  the  fear  of  God. 

Q.  How  comes  it  that  so  many  marriages  are  unhappy,  if  matrimony 
be  a  sacrament  which  gives  so  great  a  grace  ? 

A.  Because  the  greater  part  do  not  receive  it  in  the  dispositions  they 
ought :  they  consult  not  God  in  their  choice,  but  only  their  own  lust  or 
temporal  interest ;  they  prepare  not  themselves  for  it  by  putting  them- 
selves in  the  state  of  grace  ;  and  are  too  often  guilty  of  freedoms  before 
marriage  which  are  not  allowable  by  the  law  of  God. 

Q.  In  what  disposition  ought  persons  to  receive  the  sacrament  of  mat- 
rimony ? 

A.  They  ought  to  be  in  a  state  of  grace  by  confession  ;  their  inten- 
tion ought  to  be  pure,  viz.,  to  embrace  this  holy  state  for  the  ends  for 
which  God  instituted  it  :  and  if  they  be  under  the  care  of  parents,  etc., 
they  ought  to  consult  them,  and  do  nothing  in  this  matter  without  their 
consent. 

Q.  In  what  manner  does  the  Catholic  Church  proceed  in  the  adminis- 
tration of  matrimony  ? 

A.  1  st.  She  orders  that  the  banns  should  be  proclaimed  on  three  Sun- 
days, or  festival  days,  before  the  celebration  of  marriage  ;  to  the  end, 
that  if  any  one  know  any  impediment  why  the  parties  may  not  (by 
the  law  of  God  or  His  Church)  be  joined  in  matrimony,  he  may  de- 
clare it. 


162  SACRAMENT  OF  MA  TRIMONY. 

2d.  The  parties  are  to  be  married  by  their  own  parish  priest,  or  a  priest 
authorized  by  him,  in  the  presence  of  two  or  three  witnesses. 

3d.  The  parties  express,  in  the  presence  of  the  priest,  their  mutual 
consent,  according  to  the  usual  form  of  the  Church  :  after  which  the 
priest  says,  "  I  join  you  in  matrimony,  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost.     Amen." 

4th.  The  priest  blesses  the  ring,  according  to  this  form  : 

V.  "  Our  help  is  in  the  name  of  the  Lord." 

R.  "  Who  made  heaven  and  earth." 

V.  "  O  Lord,  hear  my  prayer." 

R.  "  And  let  wiy  cry  come  to  thee." 

V.  "The  Lord  be  with  you." 

R.  "  And  with  thy  spirit." 

Let  tis  pray. 

"  Bless,  *J«  O  Lord,  this  ring,  which  we  bless  »f«  in  thy  name,  that  she 
who  shall  wear  it,  keeping  inviolable  fidelity  to  her  spouse,  may  ever  re- 
main in  peace  and  in  thy  will,  and  always  live  in  mutual  charity  :  through 
Christ  our  Lord.     Amen." 

Then  the  priest  sprinkles  the  ring  with  holy  water ;  and  the  bride- 
groom, taking  it,  puts  it  on  the  fourth  finger  of  the  left  hand  of  the  bride, 
saying,  "  In  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost.  Amen."  Here  also,  according  to  the  custom  of  Ireland,  the 
bridegroom  puts  some  gold  and  silver  into  the  hand  of  the  bride,  saying, 
"  With  this  ring  I  thee  wed,  this  gold  and  silver  I  thee  give,  and  with  all 
my  worldly  goods  I  thee  endow." 

After  this  the  priest  says,  V.  #"  Confirm,  O  God,  this  which  thou  hast 
wrought  in  us."     R.  "  From  thy  holy  temple  which  is  in  Jerusalem." 

V.  "  Lord,  have  mercy  on  us.  Christ,  have  mercy  on  us.  Lord,  have 
mercy  upon  us.  Our  Father,"  etc.  "  And  lead  us  not  into  temptation." 
R.  "But  deliver  us  from  evil."  V.  " Save  thy  servants."  R.  "Trusting 
in  thee,  O  my  God."  V.  "  Send  them  help,  O  Lord,  from  thy  sanctuary." 
R  "  And  defend  them  from  Sion."  V.  "  Be  to  them,  O  Lord,  a  tower 
of  strength."  R.  "  Against  the  face  of  the  enemy."  V.  "  O  Lord,  hear 
my  prayer."  R.  "And  let  my  cry  come  to  thee."  V.  "The  Lord  be 
with  you."     R.  "  And  with  thy  spirit." 

Let  us  pray. 

"  Look  down,  O  Lord,  we  beseech  thee,  upon  these  thy  servants,  and 
afford  thy  favorable  assistance  to  thy  own  institutions,  by  which  thou 
hast  ordained  the  propagation  of  mankind  ;  that  those  who  are  joined  to- 


OF  THE  NUPTIAL  MASS  AT  THE  BENEDICTION.  163 

gether  by  thy  authority,  may  be  preserved  by  thy  aid  :  through  Christ 
our  Lord.     Amen." 

5th.  After  this,  if  the  nuptial  benediction  is  to  be  given,  the  priest  says 
the  Mass  appointed  in  the  missal,  for  the  bridegroom  and  the  bride  ;  and 
having  said  the  Pater  Noster,  turning  about  to  the  newly  married  couple, 
he  says  over  them  the  following  prayers  : 

Let  us  pray. 

"  Mercifully  give  ear,  O  Lord,  to  our  prayers,  and  let  thy  grace  accom- 
pany this  thy  institution,  by  which  thou  hast  ordained  the  propagation  of 
mankind  ;  that  this  tie,  which  is  made  by  thy  authority,  may  be  preserved 
by  thy  grace  :  through  our  Lord  Jesus  Christ,"  etc. 

Let  us  pray. 

"  O  God,  who  by  thy  omnipotent  hand  didst  create  all  things  of  noth- 
ing ;  who  at  the  first  forming  of  the  world,  having  made  man  to  the  like- 
ness of  God,  didst,  out  of  his  flesh,  make  the  woman,  and  give  her  to  him 
for  his  help ;  and  by  this  didst  inform  us  that  what  in  its  beginning  was 
one  ought  never  to  be  separated  :.  O  God,  who  by  so  excellent  a  mystery 
hast  consecrated  this  union  of  both  sexes,  that  thou  wouldst  have  it  to  be 
a  type  of  that  great  sacrament  which  is  between  Christ  and  His  Church : 
O  God,  by  whom  this  contract  and  mutual  commerce  has  been  ordained, 
and  privileged  with  a  blessing,  which  alone  has  not  been  recalled,  either 
in  punishment  of  original  sin,  or  by  the  sentence  of  the  flood,  mercifully 
look  on  this  thy  servant  the  bride,  who,  being  now  to  be  given  in  mar- 
riage, earnestly  desires  to  be  received  under  thy  protection.  May  love 
and  peace  abound  in  her  ;  may  she  marry  in  Christ,  faithful  and  chaste ; 
may  she  ever  imitate  the  holy  women  of  former  times  ;  may  she  be  as  ac- 
ceptable to  her  husband  as  Rachel,  and  as  discreet  as  Rebecca  ;  may  she 
in  her  years  and  fidelity  be  like  Sarah,  and  may  the  author  of  evil  at  no 
time  have  any  share  in  her  actions ;  may  she  be  ready  in  faith  and  the 
commandments  ;  may  she  be  true  to  her  engagements,  and  flee  all  unlaw- 
ful addresses  ;  may  she  fortify  her  infirmity  by  thy  discipline  ;  may  she 
be  gravely  bashful,  venerably  modest,  and  well  learned  in  the  doctrine 
of  heaven  ;  may  she  be  fruitful  in  her  offspring  ;  may  she  be  approved 
and  innocent,  and  may  her  happy  lot  be  to  arrive  at  length  to  the  rest  of 
the  blessed  in  the  kingdom  of  heaven  ;  may  they  both  see  their  children's  i 
children  to  the  third  and  fourth  generation,  and  live  to  a  happy  old  age  ; 
through  the  same  Lord  Jesus  Christ,"  etc. 

After  the  priest's  communion,  they  both  receive  the  blessed  sacrament  ; 
and  at  the  end  of  the  Mass,  before  the  usual  blessing  of  the  people,  the 
priest  turns  to  the  bridegroom  and  bride,  and  says : 


164  DUTIES  OF  MARRIED  PEOPLE  TO  ONE  ANOTHER. 

"  The  God  of  Abraham*  the  God  of  Isaac  and  the  God  of  Jacob  be  with 
you:  and  may  He  fulfil  His  blessing  in  you,  that  you  may  see  your  chil- 
dren's children  to  the  third  and  fourth  generation,  and  afterward  enter 
into  the  possession  of  everlasting  life,  by  the  help  of  our  Lord  Jesus  Christ, 
who  with  the    Father  and  the  Holy  Ghost  liveth  and  reigneth  God  for 

r  and  ever.     Amen." 

Then  the  priest  admonishes  them  to  be  faithful  to  each  other,  and 
to  love  one  another,  and  to  live  in  the  fear  of  God  ;  and  exhorts  them  to 
be  continent,  by  mutual  consent,  at  the  times  of  devotion,  and  especially 
at  the  times  of  fasting  and  of  great  solemnities ;  and  so  he  finishes  the 
Mass  in  the  usual  manner. 

Q.  Is  there  any  obligation  of  receiving  this  nuptial  benediction  when 
persons  are  married  ? 

A.  The  Church  wishes  that  it  were  never  omitted  in  the  first  marriage, 
when  it  may  be  had,  because  of  the  blessing  it  draws  down  from  heaven  ; 
and  it  would  certainly  be  a  fault  for  persons  to  marry  without  it,  when 
or  wherever  it  may  be  had. 

Q.  Why  does  not  the  Church  allow  of  this  nuptial  benediction  when 
the  man  or  woman  has  been  married  before  ? 

A.  Because  the  second  marriage  does  not  so  perfectly  represent  the 
union  of  Christ  and  His  Church,  which  is  an  eternal  tie  of  one  to  one. 

Q.  Why  does  not  the  Church  allow  of  the  solemnity  of  marriage  from 
the  first  Sunday  of  Advent  till  after  Twelfth-Day ;  nor  from  Ash 
Wednesday  till  after  Low  Sunday  ? 

A.  Because  the  times  of  Advent  and  Lent  are  times  of  penance,  as 
the  times  of  Christmas  and  Easter  are  times  of  extraordinary  devotion, 
and  therefore  are  not  proper  for  marriage  feasts  or  such  like  solemnities. 

Q.  What  are  the  duties  of  married  people  to  one  another  ? 

A.  You  shall  hear  them  from  Scripture  (Ephes.  v.  22-25,  28-33)  :  "  Let 
women  be  subject  to  their  husbands  as  to  the  Lord.  Because  the  husband 
is  the  head  of  the  wife,  as  Christ  is  the  head  of  the  Church  :  he  is  the  Saviour 
of  his  body.  Therefore,  as  the  Church  is  subject  to  Christ,  so  also  let  the 
wives  be  to  their  husbands  in  all  things.  Husbands,  love  your  wives,  as 
Christ  also  loved  the  Church,  and  delivered  himself  up  for  it.  .  .  .  So 
also  ought  men  to  love  their  wives  as  their  own  bodies  :  he  that  loveth  his 
wife,  loveth  himself.  For  no  man  ever  hated  his  own  flesh,  but  nourisheth 
and  cherisheth  it,  as  also  Christ  doth  the  Church.  Because  we  are  mem- 
bers of  his  body,  of  his  flesh,  and  of  his  bones.  For  this  cause  shall  a 
man  leave  his  father  and  mother,  and  shall  cleave  to  his  wife ;  and  they 
shall  be  two  in  one  flesh."  (Gen.  ii.)  "This  a  great  sacrament,  but  I 
speak  in  Christ  and  in  the  Church.  Nevertheless,  let  every  one  of  you 
in  particular  love  his  wife  as  himself :  and  let  the  wife'  fear  her  husband." 


DUTIES  OF  MARRIED  PEOPLE  TO  ONE  ANOTHER.  165 

See,  to  the  same  effect,  Colos.  iii.  18,  19.  (1  Peter  iii.  1-7):  "Let  wives 
be  subject  to  their  husbands ;  that  if  any  believe  not  the  word,  they  may 
be  won  without  the  word,  by  the  conversation  of  the  wives.  Consider- 
ing your  chaste  conversation  with  fear.  Whose  adorning,  let  it  not  be  the 
outward  plaiting  of  the  hair,  or  the  wearing  of  gold,  or  the  putting  on  of 
apparel.  But  the  hidden  man  of  the  heart,  in  the  incorruptibility  of  a 
quiet  and  meek  spirit,  which  is  rich  in  the  sight  of  God.  For  after  this 
manner  heretofore  the  holy  women  also,  who  trusted  in  God,  adorned 
themselves,  being  in  subjection  to  their  own  husbands.  As  Sarah  obeyed 
Abraham,  calling  him  lord,  whose  daughters  ye  are.  .  .  .  Husbands 
likewise  dwelling  with  them  according  to  knowledge,  giving  honor  to  the 
female  as  to  the  weaker  vessel,  and  as  to  the  co-heirs  of  the  grace  of  life, 
that  your  prayers,  be  not  hindered."  (1  Cor.  vii.  3-7,  10,  11):  "Let  the 
husband  render  the  [marriage]  debt  to  his  wife ;  and  the  wife  also  in  like 
manner  to  the  husband.  The  wife  hath  not  power  of  .her  own  body,  but 
the  husband.  Defraud  not  one  another,  except  perhaps  by  consent  for  a 
time,  that  you  may  give  yourselves  to  prayer  ;  and  return  together  again, 
lest  Satan  tempt  you  for  your  incontinency.  But  I  speak  this  by  indulg- 
ence, not  by  commandment.  For  I  would  that  all  men  were  even  as 
myself.  But  to  them  that  are  married,  not  I,  but  the  Lord  commandeth, 
that  the  wife  depart  not  from  her  husband.  And  if  she  depart,  that  she 
remain  unmarried,  or  be  reconciled  to  her  husband  :  and  let  not  the  hus- 
band put  away  his  wife."  (Titus  ii.  4,  5):  "That  they  may  teach  the 
young  women  to  be  wise,  to  love  their  husbands,  to  love  their  children. 
To  be  discreet,  chaste,  sober ;  having  a  care  of  the  house ;  gentle,  obedi- 
ent to  their  husbands,  that  the  word  of  God  be  not  blasphemed." 

There  are  also  excellent  documents  for  married  people  in  the  book  of 
Tobias,  ch.  vi.  16,  17,  22 :  "Then  the  angel  Raphael  said  to  him,  Hear  me, 
and  I  will  show  thee  who  they  are  over  whom  the  devil  can  prevail.  For 
they  who  in  such  a  manner  receive  matrimony  as  to  shut  out  God  from 
themselves  and  from  their  mind,  and  to  give  themselves  to  their  lust,  as 
the  horse  and  mule,  which  have  not  understanding  ;  over  them  the  devil 
hath  power.  .  .  .  Thou  shalt  take  the  virgin  with  the  fear  of  the  Lord, 
moved  rather  for  the  love  of  children  than  for  lust,  that  in  the  seed  of 
Abraham  thou  mayest  obtain  blessing  in  children." 

And  chap.  iii.  8,  16,  17:  "Thou  knowest,  Lord,  that  I  never  coveted 
a  husband,  and  have  kept  my  soul  clean  from  all  concupiscence.  I  never 
kept  company  with  them  that  play,  nor  with  them  that  walk  in  lightness 
did  I  make  myself  a  partner.  But  a  husband  I  consented  to  take,  with 
thy  fear,  not  with  my  lust." 

And  chap.  iii.  8,  9  :  "  Thou  madest  Adam  of  the  slime  of  the  earth, 
and  gavest  him  Eve  for  his  helpmate.     And  now,  Lord,  thou  knowest, 


166  CHURCHING  OF  WOMEN,  AFTER  CHILD-BEARING. 

that  not  for  fleshly  lust  do  I  take  my  sister  to  wife,  but  only  for  the  love 
of  posterity,  in  which  thy  name  may  be  blessed  for  ever." 

Q.  What  are  the  duties  of  married  people  with  regard  to  the  educa- 
tion of  their  children  ? 

A.  They  are  obliged  to  train  them  up  from  their  very  infancy  in  the 
tear  of  God,  and  to  give  them  early  impressions  of  piety  ;  to  see  that 
they  be  instructed  in  the  Christian  doctrine,  and  that  they  be  kept  to 
their  prayers  and  other  religious  duties  ;  in  fine,  to  give  them  good  ex- 
ample, and  to  remove  from  them  the  occasions  of  sin,  especially  bad  com- 
pany and  idleness. 

Q.  Does  the  Catholic  Church  allow  her  children  to  marry  with  those 
that  are  not  of  her  communion  ? 

A.  She  has  often  prohibited  such  marriages,  as  may  be  seen  in  the 
1 6th  canon  of  the  Council  of  Illiberis,  the  ioth  canon  of  the  Council  of 
Laodicea,  the  14th- canon  of  the  Council  of  Chalcedon,  the  67th  canon  of 
the  Council  of  Agde,  etc.  ;  though  sometimes,  and  in  some  places,  the 
pastors  of  the  Church,  for  weighty  reasons,  have  been  forced  to  dispense 
with  this  law,  and  celebrate  such  marriages. 

Q.  Why  is  the  Church  so  averse  to  this  kind  of  marriages  ? 

A.  1  st.  Because  she  would  not  have  her  children  communicate  in 
sacred  things,  such  as  matrimony  is,  with  those  that  are  out  of  her  com- 
munion. 2d.  Because  such  marriages  are  apt  to  give  occasions  to  dis- 
sension in  families,  where  one  of  the  parties  draws  one  way,  the  other 
another.  3d.  Because  there  is  a  danger  of  the  Catholic  party  being  per- 
verted, or  at  least  of  not  being  allowed  the  free  exercise  of  religion.  4th. 
Because  there  is  a  danger  of  the  children  being  brought  up  in  error,  of 
which  we  have  seen  some  sad  instances.  Where  note  that  those  bargains 
are  by  no  means  to  be  allowed  by  which  the  contracting  parties  agree  to 
have  the  boys  brought  up  in  the  religion  of  the  father,  and  the  girls  to 
follow  that  of  the  mother.  God  and  His  Church  will  have  no  such  divi- 
sion, nor  thus  give  up  their  right  to  anyone. 


CHAPTER  XX. 

OF   THE   CHURCHING    OF   WOMEN,  AFTER   CHILD-BEARING. 

Q.  What  is  the  meaning  of  the  churching  of  women  after  child-bear- 
ing ?  Is  it  that  you  look  upon  them  to  be  under  any  uncleanness,  as 
formerly  in  the  old  law,  or  to  be  any  way  out  of  the  Church,  by  child- 
bearing  ? 

A.  No,  by  no  means :  but  what  we  call  the  churching  of  women  is 


CHURCHING  OF  WOMEN,  AFTER  CHILD-BEARING.  167 

nothing  else  but  their  coming  to  the  church  to  give  thanks  to  God  for 
their  safe  delivery,  and  to  receive  the  blessing  of  the  priest  upon  that 
occasion. 

Q.  What  is  the  manner  or  form  of  churching  of  women  ? 

A.  The  woman  that  desires  to  be  churched  kneels  down  at  the  door 
or  entry  of  the  church,  holding  a  lighted  candle  in  her  hand,  and  the 
priest,  vested  with  his  surplice  and  stole,  sprinkles  her  first  with  holy 
wate,  and  then  says  : 

V.  "  Our  help  is  in  the  name  of  the  Lord." 

R.  "  Who  made  heaven  and  earth." 

Anthem.     "  This  woman  shall  receive  a  blessing  from  the  Lord." 

Psalm  23. 

"  The  earth  is  the  Lord's,  and  the  fulness  thereof  ;  the  world  and  all 
they  that  dwell  therein.  For  he  hath  founded  it  upon  the  seas  ;  and  hath 
prepared  it  upon  the  rivers.  Who  shall  ascend  into  the  mountain  of  the 
Lord  :  or  who  shall  stand  in  his  holy  place  ?  The  innocent  in  hands,  and 
clean  of  heart,  who  hath  not  taken  his  soul  in  vain,  nor  sworn  deceitfully 
to  his  neighbor.  He  shall  receive  a  blessing  from  the  Lord,  and  mercy 
from  God  his  Saviour.  This  is  the  generation  of  them  that  seek  him,  of 
them  that  seek  the  face  of  the  God  of  Jacob.  Lift  up  your  gates,  O  ye 
princes  ;  and  be  ye  lifted  up,  O  eternal  gates :  and  the  King  of  Glory 
shall  enter  in.  Who  is  this  King  of  Glory  ?  the  Lord  who  is  strong  and 
mighty  :  the  Lord  mighty  in  battle.  Lift  up  your  gates,  O  ye  princes  ; 
and  be  ye  lifted  up,  O  eternal  gates  :  and  the  King  of  Glory  shall  enter 
in.  Who  is  this  King  of  Glory  ?  the  Lord  of  Hosts,  he  is  the  King  of 
Glory." 

"  Glory  be  to  the  father,"  etc. 

"  As  it  was  in  the  beginning,"  etc. 

Anthem.  "This  woman  shall  receive  a  blessing  from  the  Lord,  and 
mercy  from  God  her  Saviour  ;  for  this  is  the  generation  of  them  that  seek 
the  Lord." 

After  this  the  priest  stretches  out  to  her  hand  the  end  of  his  stole,  and 
thus  introduces  her  into  the  church,  saying,  "  Come  into  the  temple  of 
God,  adore  the  Son  of  the  blessed  Virgin  Mary,  who  has  given  to  thee  to 
be  fruitful  in  thy  offspring." 

Then  she  kneels  before  the  altar,  giving  thanks  to  God  for  His  bene- 
fits bestowed  upon  her,  while  the  priest  prays  as  follows  : 

"  Lord,  have  mercy  on  us.  Christ,  have  mercy  on  us.  Lord,  have 
mercy  on  us.  Our  Father,"  etc.  V.  "  And  lead  us  not  into  temptation." 
R.    "  But  deliver  us  from  evil."     V.  "  Save  thy  handmaid,  O  Lord."     R. 


168  FASTING  AND  ABSTINENCE. 

u  Trusting  in  thee,  O  my  God."  V.  "  Send  her  help,  O  Lord,  from  thy 
sanctuary."  R.  "  And  defend  her  from  Sion."  V.  "  Let  not  the  enemy 
have  any  power  over  her."  R.  -  Nor  the  son  of  iniquity  presume  to  hurt 
her."  V.  "  O  Lord,  hear  my  prayer."  R.  "  And  let  my  cry  come  to 
thee."     V.  "  The  Lord  be  with  you."    A'.  "  And  with  thy  spirit." 

Let  us  pray. 

"  Almighty  and  everlasting  God,  who,  by  the  blessed  Virgin  Mary's 
happy  delivery,  has  changed  into  joy  the  pains  of  the  faithful  in  their 
child-bearing :  mercifully  look  down  upon  this  thy  servant,  who  comes 
with  joy  to  thy  holy  temple  to  return  thee  thanks  ;  and  grant  that  after 
this  life,  she  may,  by  the  merits  and  intercession  of  the  same  blessed 
Mary,  deserve  to  be  received  with  her  child  into  the  joys  of  everlasting 
happiness  :  through  Christ  our  Lord.     Amen." 

Then  the  priest  sprinkles  her  again  with  holy  water  in  the  form  of  a 
cross,  saying,  "  May  the  peace  and  blessing  of  almighty  God  the  Father, 
»J«  and  the  Son,  and  the  Holy  Ghost,  come  down  upon  thee  and  remain 
with  thee  for  ever.     Amen." 


CHAPTER  XXI. 

OF   THE    FASTS    OF    THE    CATHOLIC   CHURCH. 
SECTION    I. OF    FASTING    AND    ABSTINENCE    IN   GENERAL. 

Q.  Have  you  any  reason  to  think  that  fasting  and  abstinence  are 
agreeable  to  God  ? 

A.  Yes,  certainly  :  John  the  Baptist's  abstinence  is  commended  (St. 
Luke  i.  15,  and  St.  Matt.  iii.  4.)  And  Anna  the  prophetess  is  praised 
(St.  Luke  ii.  37)  for  "  serving  God  with  fasting  and  prayer  night  and  day." 
The  Ninevites,  by  fasting,  obtained  mercy.  (Jonas  iii.  5.)  Daniel  joined 
fasting  with  prayer  (Dan.  ix.  3);  and  by  fasting  was  disposed  for  heav- 
enly visions.  (Dan  x.  3,  7,  12.)  The  royal  prophet  "humbled  his  soul  in 
fasting."  (Psalm  xxxiv.  [or  xxxv.]  13.)  Ezra  and  Nehemiah  sought  and 
found  seasonable  aid  from  God  by  fasting  (Ezra  viii.  23  ;  Nehemiah  i. 
4);  and  God  by  the  prophet  Joel  calls  upon  his  people  (Joel  ii.  12)  to 
"  turn  to  him  with  all  their  heart  in  fasting,  weeping  and  mourning." 

Q.  But  did  our  Lord  Jesus  Christ  design  that  His  followers  should 
fast  ? 

A.  Yes  :  He  not  only  gave  them  an  example  by  fasting  forty  days 
(St.  Matt.  iv.  2),  and  prescribed  to  them  lessons  concerning  fasting  (St. 
Matt.  vi.  1 6,  etc.);  but  also  expressly  affirmed  that  after  the  Bridegroom 


FASTING  AND  ABSTINENCE.  169 

should  be  taken  from  them,  that  is,  after  His  passion,  resurrection,  and 
ascension,  all  His  children,  that  is,  all  good  Christians,  should  fast.  (St. 
Matt.  ix.  15  ;  St.  Mark  ii.  20;  St.  Luke  v.  35.)  Hence,  we  find  the  first 
Christians  at  Antioch  fasting  (Acts  xiii.  2),  and  Paul  and  Barnabas 
ordained  with  prayer  and  fasting  (ver.  3),  and  priests  ordained  by  them 
in  every  church,  with  prayer  and  fasting  (Acts  xiv.  23);  and  the  Apos- 
tles "approving  themselves  as  the  ministers  of  God  " — in  fasting.  (1  Cor. 
vi.  4,  5,  etc.) 

Q.  Has  fasting  any  particular  efficacy  against  the  devil  ? 

A.  Yes  :  "This  kind  [of  devils]  can  go  out  by  nothing  but  by  prayer 
and  fasting,"  saith  our  Lord.  (St.  Mark  ix.  29.) 

Q.  What  are  the  ends  for  which  Christians  are  to  fast,  and  for  which 
the  Church  prescribes  days  of  fasting  and  abstinence  ? 

A.  1st,  to  chastise  ourselves,  and  to  do  penance  for  our  sins,  that  so, 
like  the  Ninevites,  we  may  obtain  mercy  of  God.  2d,  to  curb  and 
restrain  our  passions  and  concupiscences,  and  to  bring  the  flesh  under 
subjection  to  the  spirit.  3d,  to  be  enabled,  by  fasting,  to  raise  our  souls 
the  easier  to  God,  and  to  offer  Him  purer  prayer. 

Q.  What  are  the  rules  prescribed  by  the  Catholic  Church  with  regard 
to  eating  on  fasting  days  ? 

A.  1st.  The  Church  prohibits  all  flesh-meat  on  fasting  days  ;  and  in 
Lent  eggs  also  and  cheese  :  formerly  wine  was  prohibited  ;  but  this  pro- 
hibition, by  a  contrary  custom,  has  been  long  since  laid  aside.  2d.  The 
Church  allows  her  children  but  one  meal  on  fasting  days  ;  besides  which, 
custom  has  introduced  a  small  collation  at  night.  3d.  The  meal  which 
the  Church  allows  on  fasting  days  must  not  be  taken  till  toward  noon  : 
formerly,  for  the  first  twelve  hundred  years  of  the  Church,  the  meal  was 
not  to  be  taken  in  Lent  before  the  evening  ;  and  on  other  fasting  days 
not  till  three  o'clock  in  the  afternoon.  These  rules  regard  the  days  of 
fasting  ;  but  as  to  those  that  are  only  days  of  abstinence,  such  as  the 
Sundays  in  Lent,  where  meat  is  prohibited,  and  the  Fridays  throughout 
the  year,  we  are  only  obliged  to  abstain  from  flesh  on  those  days,  but 
nowise  confined  to  one  meal. 

Q.  But  why  does  the  Church  prohibit  flesh  on  days  of  fasting  and  ab- 
stinence ? 

A.  Not  that  she  looks  upon  any  meats  as  unclean  by  the  new  law  ; 
but  she  does  it  that  her  children  may  better  comply  with  the  ends  of 
fasting,  viz.,  mortification  and  penance,  by  abstaining  on  those  days  from 
that  kind  of  food  which  is  most  nourishing  and  agreeable. 

Q.  But  is  not  this  condemned  by  the  Apostle  (1  Tim.  iv.  3),  where  he 
calls  it  the  doctrine  of  devils  to  command  "to  abstain  from  meats  which 
God  hath  created  to  be  received  with  thanksgiving  "  ? 


I7o  FASTING  AND  ABSTINENCE. 

A.  The  Apostle  speaks  of  the  doctrine  of  those  who,  with  the  Marcion- 
ites,  Manichaeans,  and  other  heretics,  forbid  the  use  of  meat,  not  as  the 
Church  does,  by  way  of  mortification  and  penance  on  days  of  fasting  and 
humiliation,  but  as  a  thing  absolutely  unclean  and  unlawful  to  be  used  at 
any  time,  as  coming  from  an  evil  principle.  All  who  know  any  thing  of 
Church  history,  know  that  this  was  the  system  of  many  heretics,  who 
also  upon  the  same  account  absolutely  condemned  marriage,  as  tending 
to  the  propagation  of  the  flesh.  Now,  they  that  know  these  things  are 
guilty  of  the  highest  injustice  in  pretending  that  these  words  of  the  Apos- 
tle were  leveled  at  the  Catholic  Church,  when  their  own  conscience  must 
tell  them  that  they  were  designed  for  another  set  of  people.  The  Cath- 
olic Church  is  far  from  condemning  the  use  of  God's  creatures,  in  proper 
times  and  seasons  ;  but  she  neither  does,  nor  ever  did,  think  all  kinds 
of  diet  proper  for  days  of  fasting  and  penance  :  and  in  this  particular  the 
modern  Church  is  so  far  from  going  beyond  the  primitive  Christians,  that, 
on  the  contrary,  all  kinds  of  monuments  of  antiquity  make  it  evident  that 
our  forefathers,  in  the  first  ages  of  the  Church,  were  more  severe  in  their 
abstinence  than  we  are  now. 

Q.  But  does  not  the  Apostle  say  (i  Cor.  x.  25),  "Whatsoever  is  sold 
in  the  shambles,  eat,  asking  no  question  for  conscience'  sake  "  ? 

A.  He  speaks  not  this  with  relation  to  the  days  of  fasting,  as  if  any 
sorts  of  meat  might  be  eaten  on  fasting  days  ;  but  he  speaks,  as  is  visible 
from  the  context,  with  regard  to  meats  offered  to  idols,  which  some  weak 
brethren  were  so  much  afraid  of  eating  that  upon  this  account  they  durst 
not  eat  the  meat  sold  in  the  shambles,  lest  it  might  have  been  offered  to 
idols.  Upon  the  same  principle  the  Apostle  adds  (vers.  27,  28)  :  "  If  any 
of  them  that  believe  not,  invite  you,  and  you  be  willing  to  go ;  eat  of  any 
thing  that  is  set  before  you,  asking  no  question  for  conscience'  sake.  But 
if  any  man  say,  This  has  been  sacrificed  to  idols,  do  not  eat  of  it  for  his 
sake  that  told  it,  and  for  conscience'  sake." 

Q.  Do  you  take  it  to  be  a  sin  to  eat  meat  on  fasting  days,  or  otherwise 
to  break  the  Church  fasts,  without  necessity  ? 

A.  Yes,  certainly  ;  because  it  is  a  sin  to  disobey  our  lawful  superiors, 
and  more  particularly  to  disobey  the  Church  of  God.  "  If  he  will  not  hear 
them,  tell  the  Church.  And  if  he  will  not  hear  the  Church,  let  him  be 
to  thee  as  the  heathen  and  publican."  (St.  Matt,  xviii.  17.) 

Q.  Does  not  Christ  say  (St.  Matt.  xv.  11),  "  Not  that  which  goeth  into 
the  mouth  defileth  a  man"  ? 

A.  True  :  it  is  not  any  uncleanness  in  the  meat,  as  many  heretics  have 
imagined,  or  any  dirt  or  dust  which  may  stick  to  it  by  eating  without  first 
washing  the  hands  (of  which  case  our  Lord  is  speaking  in  the  text  you 
quote),  which  can  defile  the  soul :  for  every  creature  of  God  is  good,  and 


FAST  OF  LENT,  HOW  TO  BE  OBSERVED.  171 

whatsoever  corporal  filth  enters  in  at  the  mouth,  is  cast  forth  into  the 
draught ;  but  that  which  defiles  the  soul,  when  a  person  transgresses  the 
Church  fast,  is  the  disobedience  of  the  heart  in  breaking  the  precept  of 
the  Church,  which  God  has  commanded  us  to  hear  and  to  obey.  Thus 
an  Israelite  would  have  been  defiled  in  the  time  of  the  old  law  by  eating 
of  blood  or  swine's  flesh  ;  and  thus  our  first  parents  were  defiled  by  eating 
the  forbidden  fruit,  not  by  the  uncleanness  of  the  food,  but  by  the  dis- 
obedience of  the  heart  to  the  law  of  God; 

Q.  What  are  the  conditions  that  ought  to  accompany  a  Christian  fast, 
to  make  it  such  a  fast  as  God  has  chosen  ? 

A.  The  great  and  general  fast  of  a  Christian  is  to  abstain  from  sin  ; 
for  God  would  not  accept  of  the  fasts  of  the  Jews  (Isa.  lviii.),  because  on 
the  days  of  their  fasting  they  were  found  doing  their  own  will,  and  op- 
pressing their  neighbors  :  so  that  the  first  condition  that  ought  to  go 
along  with  our  fasts  is  to  renounce  our  sins  ;  the  second  is  to  let  our  fasts 
be  accompanied  with  alms-deeds  and  prayer  (Tob.  xii.  8)  ;  the  third,  to 
endeavor  to  perform  them  in  a  penitential  spirit. 

Q.  What  persons  are  excused  from  the  strictness  of  the  Church  fast  ? 

A.  Children  under  age,  sick  people,  women  who  are  with  child  or  that 
give  suck  ;  likewise  those  who  upon  fasting  days  are  obliged  to  labor 
hard ;  and,  in  a  word,  all  such  who,  through  weakness,  infirmity,  or  other 
hindrance,  cannot  fast  without  great  prejudice  or  danger.  Where  note, 
1st,  that  if  the  cause  be  not  evident,  a  person  must  have  recourse  to  his 
pastor  for  a  dispensation.  2d,  that  in  some  of  the  above-mentioned  cases, 
a  person  may  be  excused  from  one  part  of  the  fast  and  not  from  another  : 
or  may  be  excused  from  fasting,  and  yet  not  from  abstinence.  3d,  that 
such  as  for  some  just  cause  are  excused  from  fasting,  ought  to  endeavor, 
as  far  as  their  condition  and  circumstances  will  allow,  to  be  so  much 
the  more  diligent  in  their  devotions,  more  liberal  in  their  alms,  more 
patient  in  their  sufferings,  and  to  make  up,  by  the  interior  spirit  of  pen- 
ance, what  is  wanting  to  the  outward  fast. 

SECTION    II. OF    THE    FAST    OF    LENT. 

Q.  When  did  the  Church  first  begin  to  observe  the  fast  of  Lent? 

A.  We  know  no  beginning  of  it ;  for  it  is  a  fast  that  has  ever  been  ob- 
served by  the  Church  from  the  time  of  the  Apostles,  and  stands  upon  the 
same  foundation  as  the  observance  of  the  Lord's  day  ;  that  is,  upon  apos- 
tolic tradition. 

Q.  Have  the  ancient  fathers  often  mentioned  this  solemn  fast  of  forty 
days  which  we  call  Lent  ? 

A.  Yes ;  it  is  mentioned  by  the  holy  fathers  in  innumerable  places  ; 


172  FAST  OF  LENT,  HOW  TO  BE  OBSERVED. 

who  also  inform  us  that  they  had  received  it  by  tradition  from  the  Apos- 
tles. (See  St.  Jerome,  Epist.  54  ad  Mar cc Hum  and  St.  Leo  the  Great.  Serm. 
43  and  46.)  And  the  transgressors  of  this  solemn  fast  are  severely  pun- 
ished by  the  6Sth  canon  of  the  Apostles. 

Q.  Have  you  anything  else  to  offer  to  prove  that  the  fast  of  Lent 
comes  from  an  ordinance  of  the  Apostles  ? 

A.  Yes  :  it  is  proved  by  the  rule  of  St.  Augustine,  Ep.  1 18,  to  Januarius, 
viz.,  that  what  is  found  not  to  have  had  its  institution  from  any  council, 
but  to  have  been  ever  observed  by  the  universal  Church,  that  same  must 
needs  have  come  from  the  first  fathers  and  founders  of  the  Church,  that  is, 
from  the  Apostles.  But  the  fast  of  Lent  is  not  found  to  have  had  its  in- 
stitution from  any  council,  but  to  have  been  observed  in  all  ages,  from 
the  beginning,  amongst  all  Christian  people  from  east  to  west :  therefore 
the  fast  of  Lent  is  an  apostolical  ordinance  and  tradition. 

Q.  For  what  ends  was  the  fast  of  Lent  instituted  ? 

A.  1  st,  that  by  this  yearly  fast  of  forty  days  we  might  imitate  the 
fast  of  our  Lord.  (St.  Matt.  iv.  2.)  2d,  that  by  this  institution  we 
might  set  aside  the  tithe,  or  tenth  part  of  the  year,  to  be  more  particularly 
consecrated  to  God  by  prayer  and  fasting  ;  as  it  was  commanded  in  the 
law  to  give  God  the  tithe  of  all  things.  3d,  that  by  this  forty  days'  fast 
joined  with  prayer  and  alms-deeds,  we  might  do  penance  for  the  sins  of 
the  whole  year.  4th,  that  we  might  at  this  time  enter  into  a  kind  of 
spiritual  exercise  and  retreat  from  the  world  ;  to  look  more  narrowly  into 
the  state  of  our  souls,  to  repair  our  decayed  strength,  and  to  provide 
effectual  remedies  against  our  usual  failings  for  the  time  to  come.  5th, 
that  by  this  solemn  fast  we  might  celebrate  in  a  more  becoming  manner 
the  passion  of  Christ,  which  we  particularly  commemorate  in  Lent :  in 
fine,  that  this  fast  might  be  a  preparation  for  the  greater  solemnity  of 
Easter,  and  for  the  paschal  Communion. 

Q.  In  what  spirit  would  the  Church  have  her  children  undertake  and 
go  through  the  fast  of  Lent  ? 

A.  In  a  penitential  spirit ;  that  is,  with  a  deep  sense  of  repentance  for 
having  offended  God  ;  an  earnest  desire  and  resolution  of  a  new  life,  and 
of  mortifying  and  chastising  themselves  for  their  sins.  These  lessons 
she  inculcates  every  day  in  her  office  and  liturgy  ;  witness  the  hymns  pre- 
scribed for  this  holy  time,  the  responsories,  collects,  tracts,  etc.  I  shall 
give  you  a  specimen  of  the  spirit  of  the  Church  in  this  regard,  by  setting 
down  some  passages  of  the  Scripture  which  she  orders  to  be  read  in  her 
canonical  hours  of  prayer  every  day  during  this  time  : 

1.  At  Lauds,  Isa.  lviii. :  "Cry,  cease  not,  lift  up  thy  voice  like  a 
trumpet,  and  show  my  people  their  wicked  doings,  and  the  house  of 
Jacob  their  sins." 


ASH  WEDNESDAY,  AND  OF  THE  SPIRIT  OF  FASTING.  i  73 

2.  At  Prime,  or  the  first  hour,  Isa.  lv. :  "  Seek  ye  the  Lord,  while  he 
may  be  found  :  call  upon  him,  while  he  is  near." 

3.  At  Terce,  or  the  third  hour,  Joel  ii. :  "  Be  converted  to  me  with  all 
your  heart,  in  fasting,  and  in  weeping,  and  in  mourning,  and  rend  your 
hearts  and  not  your  garments,  and  turn  to  the  Lord  your  God." 

4.  At  Sext,  or  the  sixth  hour,  Isa.  lv. :  "  Let  the  wicked  forsake  his  way  ' 
and  the  unjust  man  his   thoughts,  and  let  him  return  to  the  Lord,  and 
he   will  have  mercy  on  him,  and  to  our  God,  for  he  is  bountiful  to  for- 
give." 

5.  At  None,  or  the  ninth  hour,  Isa.  liii. :  "  Break  thy  bread  to  the  hun- 
gry, and  bring  in  the  needy  and  the  harborless  into  thy  house  :  when  thou 
shalt  see  the  naked,  clothe  him,  and  despise  not  thine  own  flesh." 

6.  At  Vespers,  or  evensong,  Joel  ii. :  "  Between  the  porch  and  the 
altar  the  priests,  the  Lord's  ministers,  shall  weep,  and  shall  say :  Spare,  O 
Lord,  spare  thy  people,  and  give  not  thy  inheritance  to  reproach,  that  the 
heathen  should  rule  over  them." 

To  the  same  effect  she  often  repeats  in  her  office  the  following  exhorta- 
tion :  "  Let  us  repent,  and  amend  the  sins  which  we  have  ignorantly  com- 
mitted ;  lest,  being  suddenly  overtaken  by  the  day  of  our  death,  we  seek 
for  a  time  of  penance  and  be  not  able  to  find  it." 

And  again  :  "  Behold,  now  is  an  acceptable  time,  behold,  now  are  the 
days  of  salvation ;  let  us  recommend  ourselves  in  much  patience,"  etc. 

Q.  Why  do  you  call  the  first  day  of  Lent  Ash  Wednesday  ? 

A.  From  the  ceremony  of  blessing  ashes  upon  that  day,  and  putting 
them  upon  the  foreheads  of  the  faithful,  to  remind  them  that  they  must 
very  quickly  return  to  dust,  and  therefore  must  not  neglect  to  lay  hold 
of  this  present  time  of  mercy,  but,  like  the  Ninevites  and  other  ancient 
penitents,  do  penance  for  their  sins  in  sackcloth  and  ashes.  The  prayers 
which  are  said  by  the  Church  for  the  blessing  of  the  ashes  are  directed 
for  the  obtaining  from  God  the  spirit  of  compunction,  and  the  remission 
of  sins  for  all  those  who  receive  those  ashes ;  and  the  priest,  in  making 
the  sign  of  the  cross  with  the  ashes  on  the  forehead  of  each  one  of  the 
faithful,  says  these  words  :  "  Remember,  man,  that  thou  art  dust,  and  into 
dust  thou  shalt  return." 

Q.  Was  it  ever  the  custom  of  the  Catholic  Church  to  meet  on  that 
day  to  curse  sinners  ? 

A.  No ;  but  to  pray  to  God  to  obtain  mercy  for  sinners. 

Q.  What  benefit  is  it  to  the  faithful  to  have  regular  times  of  fasting 
set  aside  by  the  Church,  rather  than  to  be  left  to  their  own  discretion  to 
fast  when  they  please  ? 

A.  1  st.  It  is  to  be  feared  that  many  would  not  fast  at  all,  were  they 
not  called  upon  by  these  regular  fasts  of  the  Church.     2d.  It  is  not  to  be 


174  ASH  WEDNESDAY,  AND  OF  THE  SPIRIT  OF  FASTING. 

doubted  but  that  sinners  may  more  easily  and  readily  find  mercy  when 
they  thus  join  all  in  a  body  with  the  whole  Church  of  God  in  suing  for 
mercy. 

Q.  But  is  this  mercy  to  be  expected  if  sinners  only  mortify  themselves 
in  point  of  eating,  and  in  all  other  things  indulge  themselves  in  their  ac- 
customed liberties  ? 

A.  It  is  certain  that  the  true  spirit  of  penance,  which  is  the  spirit  of 
Lent,  requires  that  they  should  be  mortified,  not  only  in  their  eating  but 
also  by  retrenching  all  superfluities  in  other  things,  as  in  drinking,  sleep- 
ing, idle  visits,  and  unnecessary  divertisements,  according  to  the  words 
of  the  Church  hymn  for  Lent : 

"  Utamur  ergo  parcius, 
Verbis,  cibis,  et  potibus, 
Somno,  jocis,  et  arctius 
Perstemus  in  custodia." 

Q.  What  do  you  think  of  preparing  for  Lent  by  a  carnival  of  de- 
bauchery and  excess  ? 

A.  I  think  it  a  relic  of  heathenism  infinitely  opposed  to  the  spirit  of 
the  Church.  The  very  name  of  Shrovetide  in  the  language  of  our  fore- 
fathers, signifies  the  season  or  time  of  confession  ;  because  our  ancestors 
were  accustomed,  according  to  the  true  spirit  of  the  Church,  to  go  to  con- 
fession at  that  time,  that  so  they  might  enter  upon  the  solemn  fast  of  Lent 
in  a  manner  suitable  to  this  penitential  fast. 

Q.  Why  is  the  Evening  Office,  or  Vespers,  said  before  dinner  on  all 
days  in  Lent  excepting  Sundays  ? 

A.  It  is  a  relic  of  the  ancient  custom  of  fasting  in  Lent  till  the  even- 
ing. 

Q.  Why  is  Alleluia  laid  aside  during  the  time  of  Lent  ? 

A.  Because  it  is  a  canticle  of  joy,  and  therefore  is  omitted  in  this  time 
of  penance  :  but  instead  of  it  the  Church  at  the  beginning  of  all  the  ca- 
nonical hours  of  her  daily  office  repeats  these  words  :  "  Praise  be  to  thee, 
O  Lord,  King  of  everlasting  glory." 

O.  Why  is  the  fifth  Sunday  in  Lent  called  Passion  Sunday  ? 

A.  Because  from  that  day  till  Easter  the  Church  in  a  particular  man- 
ner commemorates  the  passion  of  Christ. 

Q.  Why  are  the  crucifixes  and  altar-pieces  covered  during  this  time 
in  which  we  celebrate  Christ's  passion  ? 

A.  Because  the  Church  is  then  in  mourning  for  her  Spouse,  who  in  His 
passion  was  truly  a  hidden  God  by  concealing  His  divinity,  and  becom- 
ing for  us,  as  it  were,  "  a  worm  and  not  a  man,  the  reproach  of  men,  and 
the  outcast  of  the  people." 


0  THER  DA  YS  OF  FA  S  TING.  1 7  5 

SECTION    III. OF    OTHER    DAYS   OF    FASTING    AND    ABSTINENCE    IN    THE    CATHOLIC 

CHURCH. 

Q.  Does  the  Church  observe  any  other  days  of  fasting  and  abstinence 
besides  the  forty  days  of  Lent  ? 

A.  Yes  :  she  fasts  upon  the  Wednesdays,  Fridays  and  Saturdays  in 
the  four  ember-weeks,  and  upon  the  vigils  or  eves  of  some  of  her  festivals  ; 
as  also  upon  Wednesdays  and  Fridays  in  Advent ;  she  abstains  on  the 
Fridays  throughout  the  year,  and  on  the  Sundays  in  Lent,  unless  leave 
be  given  to  the  contrary. 

Q.  Which  do  you  call  the  four  ember-weeks  ? 

A.  The  four  ember-weeks  are  the  weeks  in  which  the  Church  gives 
holy  orders  at  the  four  seasons  of  the  year  ;  viz.,  the  first  week  in  Lent, 
Whitsun-week,  the  third  week  in  September,  and  the  third  week  in  Ad- 
vent ;  and  they  are  called  ember-weeks  from  the  custom  of  our  fore- 
fathers of  fasting  at  that  time  in  sackcloth  and  ashes,  or  from  eating  noth- 
ing but  cakes  baked  under  the  embers,  and  therefore  called  ember-bread. 

Q.  Why  has  the  Church  appointed  these  fasts  of  the  ember-days  at  the 
four  seasons  of  the  year  ? 

A.  ist,  that  no  part  of  the  year  might  pass  without  offering  to  God 
the  tribute  of  a  penitential  fast.  2d,  that  we  might  beg  His  blessing  on 
the  fruits  of  the  earth,  and  give  Him  thanks  for  those  which  we  have  al- 
ready received.  3d,  that  all  the  faithful  might  join  at  these  times  in 
prayer  and  fasting,  to  obtain  of  God  worthy  pastors,  these  being  the  times 
of  their  ordination.  Thus  the  primitive  Christians  fasted  at  the  times  of  the 
ordination  of  their  ministers.  (Acts.  xiii.  2,  3  ;  xvi.  22.) 

Q.  Why  does  the  Church  fast  upon  the  eves  or  vigils  of  some  holy- 
days  ? 

A.  To  prepare  her  children  by  mortification  and  penance  for  the  more 
worthy  celebration  of  those  days. 

Q.  Why  do  we  abstain  upon  Fridays  ? 

A.  Because  our  Lord  suffered  for  us  upon  a  Friday.  From  this  rule 
of  abstaining  upon  Fridays  we  except  Christmas  day,  should  it  occur 
upon  a  Friday  or  Saturday,  as  we  do  not  abstain  on  that  day. 

Q.  What  is  the  meaning  of  the  three  Rogation  days  ? 

A.  The  Monday,  Tuesday  and  Wednesday  before  Ascension  day  are 
called  Rogation  days,  or  days  of  solemn  supplication  and  prayer.  On 
these  days  (formerly  kept  as  days  of  abstinence)  the  priest  and  people 
in  Catholic  countries  go  in  procession,  singing  the  litanies,  to  beg  God's 
blessing  upon  the  fruits  of  the  earth,  and  to  be  preserved  from  pestilence, 
famine,  etc.  Upon  the  same  account  we  formerly  kept  abstinence  on  the 
day  of  St.  Mark  (April  25th)  with  the  like  solemn  supplications  and  lita- 


1 76  CANONICAL  HOURS  OF  PRA  YER  EXPLAINED. 

nies.     Saturday  was  formerly  kept  as  a  day  of  abstinence  ;  but  in  the 

east,  instead  of  the  Saturday,  they  fast  upon  a  Wednesday,  as  being  the 

ila\  on  which  the  Jews  held  their  council  against  Christ,  and  on  which 

He  was  sold  by  Judas. 

>  ♦  • 

CHAPTER  XXII. 

OF   THE   CHURCH    OFFICE,    OR   CANONICAL    HOURS   OF    PRAYER   IN    THE   CATHOLIC 

CHURCH. 

Q.  What  do  you  mean  by  the  Church  office  ? 

A.  It  is  a  form  of  prayer  consisting  of  psalms,  lessons,  hymns,  etc., 
used  by  all  the  clergy  and  by  the  religious  of  both  sexes  in  the  Catholic 
Church.  This  office  is  divided  into  seven  parts,  commonly  called  the  seven 
canonical  hours,  according  to  the  different  stages  or  stations  of  Christ's 
passion,  viz.,  the  Matins,  or  midnight  office,  to  which  are  annexed  the 
Lauds,  or  morning  praises  of  God  ;  the  first,  third,  sixth  and  ninth  hours 
of  prayer,  commonly  called  Prime,  Terce,  Sext  and  None  ;  the  Vespers, 
or  evensong,  and  the  Complin.  All  these  are  duly  performed  by  the 
clergy  and  religious  every  day,  according  to  the  royal  prophet  (Psalm 
cxviii.)  :  "  Seven  times  in  the  day  I  give  praise  to  thee." 

Q.  Have  you  any  warrant  in  Scripture  for  these  different  hours  of 
prayer  ? 

A.  Yes  ;  as  to  the  midnight  office  King  David  tells  us  (Psalm  cxviii.) 
that  he  arose  at  midnight  to  confess  to  God  ;  and  we  find  that  SS.  Paul 
and  Silas,  even  in  prison,  prayed  at  midnight,  and  sung  praises  to  God. 
(Acts  xvi.  25.) 

As  for  the  Lauds  or  praises  of  God  at  break  of  day,  they  are  also  rec- 
ommended to  us  by  the  example  of  the  psalmist  (Psalm  lxii.)  :  "  O  God, 
my  God,  to  thee  do  I  watch  from  the  morning  light,"  and  by  the  admo- 
nition of  the  wise  man  (Wisdom  xvi.  28),  "  That  we  ought  to  get  up 
before  the  sun  to  bless  God,  and  at  the  rising  of  the  light  to  adore  Him." 

Of  Prime,  or  the  first  hour  of  prayer  at  sun-rising,  we  may  understand 
that  of  the  royal  prophet  (Psalm  v.),  "  In  the  morning  thou  shalt  hear 
my  voice,"  etc.  At  Terce,  or  the  third  hour  of  prayer,  it  was  that  the 
Apostles  received  the  Holy  Ghost.  (Acts  ii.  15).  At  Sext,  or  the  sixth 
hour,  St.  Peter  was  praying  when  he  was  called  by  a  vision  to  open  the 
Church  to  the  Gentiles.  (Acts  x.  9.)  And  we  read  of  the  same  St.  Peter 
with  St.  John  going  up  to  the  temple  at  the  "  ninth  hour  of  prayer." 
(Acts  iii.  1.)  For  Vespers  or  evensong,  and  Complin,  which  is  evening 
prayer,  we  have  the  example  of  the  royal  prophet  (Psalm  liv.)  :  "  In  the 
evening,  and  the  morning,  and  at  noonday  I  will  speak  and  declare,  and 


CANONICAL  HOURS  OF  PRAYER  EXPLAINED.  177 

He  will  hear  my  voice."  Hence  we  find  that  the  night  office,  the  morn- 
ing praises,  the  third,  sixth  and  ninth  hours  of  prayers,  and  the  evensong 
were,  among  the  primitive  Christians,  regularly  observed,  not  only  by  the 
clergy,  but  also  by  the  rest  of  the  faithful  ;  to  which  the  religious  after- 
ward added  the  Prime  and  Complin. 

Q.  Can  you  give  me  a  short  scheme  of  these  canonical  hours  of  prayer, 
according  to  the  Roman  breviary  ? 

A.  Matins  begin  with  the  Lord's  Prayer,  the  Hail  Mary,  and  the  Apos- 
tles' creed  ;  then,  after  a  versicle  or  two,  to  call  for  God's  assistance,  and 
the  Gloria  Patri,  etc.,  follows  the  94th  Psalm  (or  95th)  by  which  we  invite 
one  another  to  praise  and  adore  God.  Then  comes  a  hymn,  which  is  fol- 
lowed by  the  psalms  with  their  proper  anthems,  and  the  lessons  of  the 
day,  with  their  responsories.  In  the  matins  for  Sundays  we  read  eighteen 
psalms  and  nine  lessons  ;  on  festivals  and  saints'  days  we  read  nine 
psalms  and  nine  lessons,  divided  into  three  nocturns ;  on  ferial,  or  com- 
mon days,  we  read  twelve  psalms  and  three  lessons.  The  psalms  are  so 
distributed  that  in  the  week  we  go  through  the  whole  psalter  :  the  les- 
sons are  partly  taken  out  of  the  Old  and  the  New  Testament,  partly  out 
of  the  acts  of  the  saints,  and  the  writings  and  homilies  of  the  holy  fathers. 
Upon  festival  days,  and  during  the  whole  paschal  time,  and  upon  all  Sun- 
days from  Easter  to  Advent,  and  from  Christmas  to  Septuagesima,  we 
close  the  matins  with  the  "  Te  Deum." 

In  the  Lauds  we  recite  seven  psalms  and  one  of  the  Scripture  canticles, 
with  their  respective  anthems  and  a  hymn ;  then  the  canticle  "  Bene- 
dicts" with  the  prayer  or  prayers  of  the  day  ;  and,  in  the  end,  an  anthem 
and  prayer  of  the  blessed  Virgin  Mary. 

The  Prime  begins  with  the  "  Pater"  "  Ave"  and  creed,  "  Deus  in  Adju- 
torium"  etc.,  "  Gloria  Patri"  etc.  After  which  there  follows  a  morning 
hymn,  then  the  53d  Psalm  (or  54th),  with  a  part  of  the  118th  (or  119th), 
to  which  on  Sundays  is  prefixed  the  1 1 7th  Psalm,  and  subjoined  the  Ath- 
anasian  creed.  Then  follows  an  anthem,  a  capitulum,  or  short  lesson, 
with  its  responsory,  and  divers  prayers  to  beg  God's  grace  for  the  follow- 
ing day. 

Terce,  Sext  and  None  begin  with  a  "Pater"  and  "Ave"  and  consist, 
each  of  them,  of  a  proper  hymn  and  six  divisions  of  the  1 18th  Psalm;  which 
excellent  psalm  the  Church  would  have  her  clergy  daily  recite,  because 
every  verse  of  it  contains  the  praises  of  God's  holy  law  and  command- 
ments, or  excites  the  soul  to  the  love  and  esteem  thereof :  or,  in  fine, 
prays  for  the  grace  to  fulfil  the  same.  After  the  psalm  follows  an  anthem, 
then  a  lesson,  responsory  and  prayer,  and  each  hour  is  concluded  with 
the  "  Pater  Nosier." 

Vespers,  or  evensong,  is  begun  also  with  "  Pater"  "  Ave,"  etc.,  and 


1 78  FESTIVALS  OF  THE  CHURCH. 

consists  of  five  psalms,  with  their  anthems,  a  short  chapter  or  lesson,  a 
hymn,  and  the  "  Magnificat?  or  canticle  of  the  blessed  Virgin  Mary,  with 
its  proper  anthem,  and  a  collect  or  prayer,  to  which  are  usually  joined 
three  or  four  commemorations,  consisting  of  anthems,  verses  and  prayers. 
Complin  consists  of  the  Lord's  Prayer,  the  Confiteor,  etc.,  four  psalms, 
an  anthem,  hymn,  lesson,  responsory,  the  canticle  **  Nunc  dimittis?  witlr 
its  anthem,  and  some  short  prayers,  which  are  closed  with  an  anthem  and 
prayer  of  the  blessed  Virgin,  and  the  "  Pater?  "  Ave  "  and  creed. 


CHAPTER  XXIII. 

OF    THE     FESTIVALS     OF    THE     CATHOLIC    CHURCH  J   ALSO    OF   THE     HOLY    WEEK, 

AND    THE    CEREMONIES    THEREOF. 

Q.  What  are  the  days  which  the  Church  commands  <o  be  kept  holy, 
or  observed  as  days  of  particular  devotion  ?* 

A.  i st,  the  Sunday,  or  Lord's  day,  which  wepbserve  by  apostolical 
tradition,  instead  of  the  Sabbath. J  2d,  the  feasts  of  our  Lord's  Nativity, 
or  Christmas  day  ;  J  His  Circumcision,  or  New  Year's  day ;  %  the  Epiph- 
any, or  Twelfth  day  ;  Easter  day,  or  the  day  of  our  Lord's  resurrection  ; 
the  day  of  our  Lord's  Ascension  ;  Whitsunday,  or  the  day  of  the  coming 
of  the  Holy  Ghost ;  Trinity  Sunday  ;  Corpus  Christi,  or  the  feast  of  the 
blessed  sacrament.  3d,  we  keep  the  days  of  the  Annunciation  and  As- 
sumption of  the  blessed  Virgin  Mary.  4th,  we  observe  the  feast  of  All 
Saints,  of  SS.  Peter  and  Paul,  and  other  Apostles.  5th,  in  Ireland  is  kept 
the  feast  of  St.  Patrick,  March  1 7th,  as  the  principal  patron.f 

Q.  What  warrant  have  you  for  keeping  Sunday  preferably  to  the  an- 
cient Sabbath,  which  was  the  Saturday  ? 

A.  We  have  for  it  the  authority  of  the  Catholic  Church  and  apostol- 
ical tradition. 

Q.  Does  the  Scripture  anywhere  command  Sunday  to  be  kept  for  the 
Sabbath  ? 

A.  The  Scripture  commands  us  to  hear  the  Church  (St.  Matt,  xviii. 
17;  St.  Luke  x.  16),  and  to  hold  fast  the  traditions  of  the  Apostles 
(  2  Thess.  ii.  15);  but  the  Scripture  does  not  in  particular  mention  this  change 
of  the  Sabbath.  St.  John  speaks  of  the  Lord's  day  (Rev.  i.  10),  but  he 
does  not  tell  us  what  day  of  the  week  this  day  was  ;  much  less  does  he 
tell  us  that  it  was  to  take  place  on  the  Sabbath  ordained  in  the  command- 
ments :  St.  Luke  also  speaks  of  the  disciples'  meeting  together  to  break 

*  Those  marked  thus  %  are  holydays  of  obligation. 

f  In  England  the  days  of  St.  Thomas  of  Canterbury,  and  of  St.  George,  as  their  special  patrons. 


OF  THE  LORD'S  DA  Y.  1 79 

bread  on  the  first  day  of  the  week  (Acts  xx.  7),  and  St.  Paul  (1  Cor. 
xvi.  2)  orders  that  on  the  first  day  of  the  week  the  Corinthians  should 
lay  by  in  store  what  they  designed  to  bestow  in  charity  on  the  faithful  in 
Judaea  ;  but  neither  one  nor  the  other  tells  us  whether  this  first  day  of  the 
week  was  to  be  henceforward  the  day  of  worship,  and  the  Christian  Sab- 
bath ;  so  that,  in  fact,  the  best  authority  we  have  for  this  ancient  custom 
is  the  testimony  of  the  Church.  And  therefore  those  who  pretend  to  be 
such  religious  observers  of  Sunday,  whilst  they  take  no  notice  of  other 
festivals  ordained  by  the  same  Church  authority,  show  that  they  act  more 
by  humor  than  by  reason  and  religion,  since  Sundays  and  holydays  all 
stand  upon  the  same  foundation,  viz.,  the  ordinance  of  the  Church. 

Q.  But  ought  it  not  to  be  enough  to  keep  one  day  in  the  week,  accord- 
ing as  it  was  prescribed  in  the  commandments,  without  enjoining  any 
other  festivals  or  holy  days  ;  especially,  since  it  is  expressly  said  in  the 
commandments,  "  Six  days  shalt  thou  labor  and  do  all  thy  work"  ?  (Ex. 
xx.  9.) 

A.  God  did  not  think  it  enough,  in  the  Old  Testament,  to  appoint  the 
weekly  Sabbath,  which  was  Saturday,  but  moreover  ordained  several 
other  festivals,  commanding  them  to  be  kept  holy,  and  forbidding  all 
servile  work  on  them:  as  the  feast  of  the  Pasch,  or  Passover;  the  feast 
of  Pentecost  ;  the  feast  of  the  Sound  of  Trumpets  on  the  first  day  of 
the  tenth  month  ;  the  feast  of  Atonement  on  the  tenth  day  of  the 
same  month  ;  the  feast  of  Tabernacles  on  the  fifteenth  day  of  the  same 
month,  etc.  (See  the  23d  chapter  of  Leviticus.)  So  that  when  it  is  said 
in  the  law,  "  Six  days  shalt  thou  labor,"  etc.,  this  must  needs  be  under- 
stood in  case  no  holyday  came  in  the  week  ;  otherwise  the  law  would 
contradict  itself. 

Q.  But  does  not  St.  Paul  reprehend  the  Galatians  (Gal.  iv.  10)  for 
"observing  days,  and  months,  and  times,  and  years"? 

A.  This  is  to  be  understood  either  of  the  superstitious  observations  of 
lucky  or  unlucky  days,  etc.,  or,  as  is  far  more  probable  from  the  whole 
context,  of  the  observance  of  the  Jewish  festivals,  which  with  the  old 
law  were  now  abolished,  but  were  taken  up  by  the  Galatians,  together 
with  circumcision,  upon  the  recommendation  of  certain  false  teachers  ; 
but  far  was  it  from  the  design  of  the  Apostle  to  reprehend  their  observ- 
ance of  the  Christian  solemnities,  either  of  the  Lord's  day  or  of  other 
festivals  observed  by  apostolical  tradition,  or  recommended  by  the  au- 
thority of  the  Church  of  Christ :  for  these  come  to  us  recommended  by 
Christ  Himself,  who  says  to  the  pastors  of  the  Church,  "He  that  heareth 
you,  heareth  me  ;  and  he  that  despiseth  you,  despiseth  me."  (St. 
Luke  x.  16.) 

Q.  Why  was  the  weekly  Sabbath  changed  from  Saturday  to  Sunday  ? 


^o  ON  OTHER  FESTIVALS. 

A.  Because  our  Lord  fully  accomplished  the  work  of  our  redemption 
by  rising  from  the  dead  on  a  Sunday,  and  by  sending  down  the  Holy 
Ghost  on  a  Sunday  :  as,  therefore,  the  work  of  our  redemption  was  a 
greater  work  than  that  of  our  creation,  so  the  primitive  Church  thought 
the  day  on  which  this  work  was  completely  finished  was  more  worthy  her 
religious  observation  than  that  on  which  God  rested  from  the  creation, 
and  should  be  properly  called  the  Lord's  day. 

Q.  But  has  the  Church  power  to  make  any  alterations  in  the  com- 
mandments of  God  ? 

A.  The  commandments  of  God,  so  far  as  they  contain  His  eternal 
law,  are  unalterable  and  indispensable  ;  but  as  to  whatever  was  only 
ceremonial,  they  cease  to  oblige,  since  the  Mosaic  law  was  abrogated  by 
Christ's  death.  Hence,  so  far  as  the  commandment  obliges  us  to  set 
aside  some  part  of  our  time  for  the  worship  and  service  of  our  Creator,  it 
is  an  unalterable  and  unchangeable  precept  of  the  eternal  law  with  which 
the  Church  cannot  dispense:  but  forasmuch  as  it  prescribes  the  seventh 
day  in  particular  for  this  purpose,  it  is  no  more  than  a  ceremonial  precept 
of  the  Old  Law,  which  obligeth  not  Christians.  And  therefore,  instead 
of  the  seventh  day,  and  other  festivals  appointed  by  the  Old  Law,  the 
Church  has  prescribed  the  Sundays  and  holydays  to  be  set  apart  for  God's 
worship ;  and  these  we  are  now  obliged  to  keep,  in  consequence  of  God's 
commandment,  instead  of  the  ancient  Sabbath. 

Q.  What  was  the  reason  of  the  institution  of  other  festivals  besides 
the  Lord's  day  ? 

A.  That  we  might  celebrate  the  memory  of  the  chief  mysteries  of  our 
redemption  ;  that  we  might  give  God  thanks  for  all  His  mercies,  and 
glorify  Him  in  His  saints. 

Q.  In  what  manner  ought  a  Christian  to  spend  the  Sundays  and  holy- 
days? 

A.  In  religious  duties :  such  as  assisting  at  the  great  sacrifice  of  the 
Church,  and  other  public  prayers,  reading  good  books,  hearing  the  Word 
of  God,  etc. 

Q.  Why  does  the  Church  prohibit  all  servile  work  upon  Sundays  or 
holydays  ? 

A.  That  the  faithful  may  have  nothing  to  take  them  off  from  attend- 
ing to  God's  service  and  the  sanctification  of  their  souls  upon  these  days. 
And  certainly  a  Christian  who  has  any  religious  thoughts  can  never  think 
much  of  devoting  now  and  then  a  day  to  that  great  business  for  which 
alone  he  came  into  this  world. 

Q.  What  is  the  meaning  of  the  institution  of  Christmas  ? 

A.  To  celebrate  the  birth  of  Christ :  to  give  God  thanks  for  sending 
His  Son  into  this  world  for  our  redemption,  and  that  we  may,  upon  this 


OBSERVANCE  OF  ADVENT  AND  CHRISTMAS.  181 

occasion,  endeavor  to  study  and  to  learn  those  great  lessons  of  poverty 
of  spirit,  of  humility,  and  of  self-denial,  which  the  Son  of  God  teaches  us 
from  the  crib  of  Bethlehem. 

Q.  What  is  the  reason  that  on  Christmas  day  Mass  is  said  at  midnight  ? 

A.  Because  Christ  was  born  at  midnight. 

Q.  Why  are  three  masses  said  by  every  priest  upon  Christmas  day  ? 

A.  This  ancient  observance  may  be  understood  to  denote  three  differ- 
ent births  of  Christ  :  His  eternal  birth  from  His  Father,  His  temporal  birth 
from  His  mother,  and  His  spiritual  birth  in  the  hearts  of  all  good  Chris- 
tians. 

Q.  Are  all  the  faithful  obliged  to  hear  three  masses  on  Christmas  day  ? 

A.  No,  they  are  not ;  though  it  would  be  very  commendable  to  hear 
them. 

Q.  What  is  the  meaning  of  the  time  of  Advent  before  Christmas  ? 

A.  It  is  a  time  set  aside  by  the  Church  for  devotion  and  penance,  and 
is  called  Advent,  or  "  coming,"  because  in  it  we  prepare  ourselves  for 
worthily  celebrating  the  mercies  of  our  Lord's  first  coming,  that  so  we 
may  escape  the  rigor  of  His  justice  at  His  second  coming. 

Q.  What  is  the  meaning  of  New  Year's  day  ? 

A.  It  is  the  octave  of  Christmas,  and  the  day  of  our  Lord's  circum- 
cision, when  He  first  began  to  shed  His  innocent  blood  for  us  :  and  on 
this  day  we  ought  to  study  how  we  may  imitate  Him  by  a  spiritual  cir- 
cumcision of  our  hearts. 

Q.  What  is  the  meaning  of  the  Epiphany,  or  Twelfth-day  ? 

A.  It  is  a  day  kept  in  memory  of  the  coming  of  the  wise  men  from 
the  east,  to  adore  our  Saviour  in  His  infancy  ;  and  it  is  called  Epiphany, 
or  "  manifestation,"  because  our  Lord*then  began  to  manifest  Himself  to 
the  Gentiles.  The  devotion  of  this  day  is  to  give  God  thanks  for  our 
vocation  to  the  true  faith,  and  like  the  wise  men,  to  make  our  offerings  of 
gold,  frankincense,  and  myrrh  ;  that  is,  of  charity,  prayer,  and  mortifica- 
tion, to  our  newly  born  Saviour.  On  this  day  the  Church  also  celebrates 
the  memory  of  the  baptism  of  Christ,  and  of  His  first  miracle  of  changing 
water  into  wine  at  the  marriage  of  Cana  in  Galilee. 

Q.  What  is  the  meaning  of  Candlemas  day  ? 

A.  It  is  the  day  of  the  purification  of  the  blessed  Virgin  after  child- 
bearing,  and  of  the  presentation  of  our  Lord  in  the  temple,  when  the  just 
man,  Simeon,  who  had  a  promise  from  the  Holy  Ghost  of  seeing  the 
Saviour  of  the  world  before  his  death,  received  Him  into  his  arms,  and 
proclaimed  Him  to  be  the  light  of  the  Gentiles.  Upon  this  account  the  t 
Church  on  this  day  makes  a  solemn  procession  with  lighted  candles, 
which  are  blessed  by  the  priest  before  Mass  and  carried  in  the  hands  of 
the  faithful  as  an  emblem  of  Christ,  who  is  the  true  light  of  the  world. 


lS2  EPIPHANY,  LADY  DAY,  AND  HOLY  WEEK. 

From   this    ceremony,  this  day   is   called  Candlemas   or   the  Mass  of 

CandK 

Q.  What  is  the  meaning  of  the  Annunciation  or  Lady  day,  the  25th 

of  March  ? 

A.  It  is  the  day  of  our  Lord's  incarnation,  when  He  was  first  con- 
ceived by  the  Holy  Ghost  in  the  womb  of  the  blessed  Virgin  Mary ;  and 
it  is  called  the  Annunciation,  from  the  message  brought  from  heaven  on 
this  day  to  the  Virgin  by  the  angel  Gabriel. 

Q.  What  is  the  meaning  of  the  holy  week  before  Easter  ? 

A.  It  is  a  week  of  more  than  ordinary  devotion  in  honor  of  the  passion 
of  Christ. 

Q.  What  is  the  meaning  of  Palm  Sunday  ? 

A.  It  is  the  day  on  which  our  Lord,  being  about  to  suffer  for  us,  en- 
tered into  Jerusalem,  sitting  upon  an  ass,  as  had  been  foretold  by  the 
prophet  Zachariah  (c.  ix.  v.  9),  and  was  received  with  hosannas  of  joy, 
accompanied  by  a  great  multitude  bearing  branches  of  palm  in  their 
hands.  In  memory  of  which  we  go  in  procession  round  the  Church  on 
this  day,  bearing  also  branches  of  palm  in  our  hands,  to  celebrate  the  tri- 
umphs of  our  glorious  King. 

Q.  What  is  the  meaning  of  the  Tenebrae  Office  in  holy  week  ? 

A.  The  matins  of  Christ's  passion,  which  formerly  used  to  be  said  in 
the  night,  and  are  now  said  in  the  evening,  on  Wednesday,  Thursday, 
and  Friday,  in  holy  week,  are  called  the  Tenebrce  Office,  from  the  Latin 
word  which  signifies  "  darkness,"  because  toward  the  latter  end  of  the  office 
all  the  lights  are  extinguished,  in  memory  of  the  darkness  which  covered 
all  the  earth  whilst  Christ  was  hanging  on  the  cross :  and  at  the  end  of 
the  office  a  noise  is  made  to  represent  the  earthquake  and  splitting  of  the 
rocks,  which  happened  at  the  time  of  our  Lord's  death. 

Q.  What  is  the  meaning  of  Maundy  Thursday  ? 

A.  It  is  the  day  on  which  Christ  first  instituted  the  blessed  sacrament, 
and  began  His  passion  by  His  bitter  agony  and  bloody  sweat.  From  the 
"  Gloria  in  excelsis"  of  the  Mass  of  this  day,  till  that  of  the  Mass  of  Easter 
eve,  our  bells  are  silent  throughout  the  Catholic  Church,  because  we  are 
now  mourning  for  the  passion  of  Christ.  Our  altars  are  also  uncovered, 
and  stripped  of  all  their  ornaments,  because  Christ,  our  true  altar,  hung 
naked  upon  the  cross.  On  this  day  also  prelates  and  superiors  wash  in 
the  Church  the  feet  of  their  subjects,  after  the  example  of  our  Lord.  (St. 
John  xiii.) 

Q.  What  is  the  meaning  of  visiting  the  sepulchres  upon  Maundy 
Thursday  ? 

A.  The  place  where  the  blessed  sacrament  is  preserved  in  the  Church, 
in  order  for  the  office  of  Good  Friday  (on  which  day  there  is  no  conse- 


PALM  SUNDA  Y  AND  MA  UND  Y  THURSDA  Y.  1 8 


6 


cration),  is  by  the  people  called  the  "sepulchre,"  as  representing  by  antici- 
pation the  burial  of  Christ.  Where  there  are  many  churches,  the  faithful 
make  their  stations  to  visit  our  Lord  in  these  sepulchres,  and  meditate  on 
the  different  stages  of  His  passion. 

Q.  What  is  the  meaning  of  Good  Friday  ? 

A.  It  is  the  day  on  which  Christ  died  for  us  upon  the  cross.  The  de- 
votion proper  for  this  day,  and  for  the  whole  time  in  which  we  celebrate 
Christ's  passion,  is  to  meditate  upon  the  sufferings  of  our  Redeemer,  to 
study  the  excellent  lessons  of  virtue  which  He  teaches  us  by  His  example 
in  the  whole  course  of  His  passion,  especially  His  humility,  meekness, 
patience,  obedience,  resignation,  etc. ;  and  above  all,  to  learn  His  hatred 
to  sin,  and  His  love  for  us  ;  that  we  may  also  learn  to  hate  sin,  which 
nailed  Him  to  the  cross,  and  to  love  Him  that  loved  us  even  unto  death. 

Q.  What  is  the  meaning  of  kneeling  to  the  cross  and  kissing  it  on 
Good  Friday  ? 

A.  It  is  to  express  by  this  reverence,  outwardly  exhibited  to  the  cross, 
our  veneration  and  love  for  Him  who  upon  this  day  died  for  us  upon  the 
cross. 

Q.  What  is  the  meaning  of  Holy  Saturday  ? 

A.  It  is  Easter  eve,  and  therefore  in  the  Mass  of  this  day  the  Church 
resumes  her  alleluias  of  joy,  which  she  had  intermitted  during  the  peni- 
tential time  of  Septuagesima  and  Lent.  On  this  day  is  blessed  the  paschal 
candle,  as  an  emblem  of  Christ  and  His  light  and  glory,  which  burns 
during  the  Mass  from  Easter  till  the  Ascension  ;  that  is,  during  the  whole 
time  that  Christ  remained  upon  earth  after  His  resurrection.  This  day 
and  Whitsun  eve  were  anciently  the  days  deputed  by  the  Church  for 
solemn  baptism,  and  therefore  on  this  day  the  fonts  are  solemnly  blessed. 

Q.  What  is  the  meaning  of  Easter  ? 

A.  It  is  the  chief  feast  of  the  whole  year,  as  being  the  solemnity  of 
our  Lord's  resurrection.  The  devotion  of  this  time  is  to  rejoice  in  Christ's 
victory  over  death  and  hell,  and  to  labor  to  imitate  His  resurrection,  by 
arising  from  the  death  of  sin  to  the  life  of  grace. 

Q.  What  is  the  meaning  of  Ascension  day  ? 

A.  It  is  the  yearly  memory  of  Christ's  ascension  into  heaven,  forty 
days  after  his  rising  again  from  the  dead  ;  and  therefore  it  is  a  festival  of 
joy,  as  well  by  reason  of  the  triumph  of  our  Saviour  on  this  day,  and  the 
exaltation  of  our  human  nature,  by  Him  now  exalted  above  the  angels  ; 
as  likewise  because  our  Saviour  has  taken  possession  of  that  kingdom  in 
our  name,  and  is  preparing  a  place  for  us  ;  and  in  the  meantime  He  there 
discharges  the  office  of  our  High-priest  and  our  Advocate,  by  constantly 
representing  His  death  and  passion  to  His  Father  in  our  behalf.  It  is  also 
a  part  of  the  devotion  of  this  day  to  labor  to  disengage  our  hearts  from 


1 84  GOOD  FRIDA  Yt  EASTER,  AND  ASCENSION  DA  Y. 

this  earth  and  earthly  things  ;  to  remember  that  we  are  but  strangers  and 
pilgrims  here,  and  to  aspire  after  our  heavenly  country,  where  Christ,  our 
treasure,  is  gone  before  us,  in  order  to  draw  our  hearts  thither  after  Him. 

Q.  What  is  the  most  proper  devotion  for  the  time  between  Ascension 
and  Whitsunday  ? 

A.  To  prepare  ourselves  for  the  Holy  Ghost,  as  the  Apostles  did,  by 
retirement  and  prayer,  and  to  purify  our  souls  from  sins,  especially  from 
all  rancor  and  impurity. 

Q.  What  is  the  meaning  of  the  solemnity  of  Whitsuntide  or  Pente- 
cost ? 

A.  It  was  a  festival  observed  in  the  old  law,  in  memory  of  the  law's 
having  been  given  on  that  day  in  thunder  and  lightning  ;  and  it  is  ob- 
served by  us  now  in  memory  of  the  new  law's  having  been  promulgated 
on  this  day  by  the  Holy  Ghost's  descent  upon  the  Apostles  in  the  shape 
of  tongues  of  fire.  The  proper  devotion  of  this  time  is  to  invite  the  Holy 
Ghost  into  our  souls  by  fervent  prayer,  and  to  give  ourselves  up  to  His 
divine  influences. 

Q.  What  is  the  meaning  of  Trinity  Sunday  ? 

A.  The  first  Sunday  after  Pentecost  is  called  Trinity  Sunday,  because 
on  that  day  we  particularly  commemorate  that  great  mystery  of  three 
persons  in  one  God,  and  glorify  the  blessed  Trinity  for  the  whole  work  of 
our  redemption,  which  we  have  celebrated  in  the  foregoing  festivals. 

Q.  What  is  the  meaning  of  the  solemnity  of  Corpus  Christi  ? 

A.  It  is  a  festival  observed  by  the  Church  to  give  God  thanks  for 
His  goodness  and  mercy  in  the  institution  of  the  blessed  sacrament  ; 
and  to  this  end  are  ordained  the  processions  and  benedictions  of  this 
octave. 

Q.  What  is  the  meaning  of  the  Feast  of  the  Invention,  or  Finding  of 
the  Cross,  May  3d  ? 

A.  It  is  a  day  kept  in  memory  of  the  miraculous  finding  of  the  cross 
of  Christ  by  the  Empress  Helen,  mother  to  Constantine  the  Great  ;  and 
the  chief  devotion  of  the  Church  upon  this  day,  as  well  as  upon  that  of 
the  Exaltation  of  the  Cross,  Sept.  14th,  is  to  celebrate  the  victorious  death 
and  passion  of  our  Redeemer. 

Q.  What  are  the  days  observed  by  the  Church  in  honor  of  our  Lady, 
the  blessed  Virgin  Mary  ? 

A.  Besides  her  Purification  and  Annunciation,  of  which  we  have  al- 
ready spoken,  we  keep  the  day  of  her  Conception,  Dec.  8th  ;  the  day  of 
her  birth  or  Nativity,  Sept.  8th  :  and  the  day  of  her  happy  passage  to 
eternity,  Aug.  15th,  which  we  call  her  Assumption,  it  being  a  pious  tra- 
dition that  she  was  taken  up  to  heaven  both  body  and  soul.  We  also 
keep  the  day  of  her  Presentation,  or  consecration  to  God  in  the  temple, 


THE  INVOCATION  OF  SAINTS,  ETC.  185 

Nov.  2 1  st  ;  and  of  her  Visitation,  Aug.  2d  :  but  these  are  not  holy  days 
of  obligation.  * 

Q.  What  is  the  meaning  of  keeping  the  festivals  of  the  blessed  Virgin 
Mary,  and  of  other  saints  ? 

A.  1st,  to  glorify  God  in  His  saints,  and  to  give  Him  thanks  for  the 
graces  and  glory  bestowed  upon  them.  2d,  to  communicate  with  those 
citizens  of  heaven,  and  to  procure  their  prayers  for  us.  3d,  to  encourage 
ourselves  to  imitate  their  examples. 

Q.  Does  not  the  Church  also  observe  some  days  of  devotion  in  honor 
of  the  angels  ? 

A.  We  observe  Michaelmas  day  in  honor  of  St.  Michael  the  archangel 
and  of  all  the  heavenly  legions.  We  also  commemorate  an  illustrious 
Apparition  of  St.  Michael,  May  8th  ;  and  we  keep  the  day  of  our  Angel 
Guardians,  Oct.  2d,  to  give  God  thanks  for  giving  His  angels  charge  over 
us;  though  these  are  not  days  of  obligation. 

Q.  How  do  you  prove  that  we  have  angels  for  our  guardians  ? 

A.  From  St.  Matt,  xviii.  10  :  "Take  heed  that  ye  despise  not  one  of 
these  little  ones  ;  for  I  say  unto  you  that  in  heaven  their  angels  do  always 
behold  the  face  of  my  father  who  is  in  heaven  "  ;  also  Heb.  i.  14 :  "  Are 
they  not  all  ministering  spirits,  sent  forth  to  minister  for  them  who  shall 
be  heirs  of  their  salvation  ?  " 


CHAPTER   XXIV. 

OF    THE    INVOCATION    OF    ANGELS   AND    SAINTS. 

Q.  What  is  the  doctrine  and  practice  of  the  Catholic  Church  with  re- 
gard to  the  invocation  of  angels  and  saints  ? 

A.  We  hold  it  to  be  pious  and  profitable  to  apply  ourselves  to  them 
in  the  way  of  desiring  them  to  pray  to  God  for  us  ;  but  not  so  as  to  ad- 
dress ourselves  to  them  as  if  they  were  the  authors  or  disposers  of  par- 
don, grace  or  salvation  ;  or  as  if  they  had  any  power  to  help  us  inde- 
pendently of  God's  good  will  and  pleasure. 

Q.  But  in  some  of  the  addresses  made  to  the  saints  or  angels,  I  find 
petitions  for  mercy,  aid  or  defence  ;  what  do  you  say  to  that  ? 

A.  The  meaning  of  those  addresses,  so  far  as  they  are  authorized  by 
the  Church,  is  no  other  than  to  beg  mercy  of  the  saints  in  this  sense — 
that  they  would  pity  and  compassionate  our  misery,  and  would  pray  for 
us.     In  like  manner,  when  we  beg  their  aid  and  defence,  we  mean  to  beg 

*  The  festivals  of  the  Annunciation  and  Assumption  only  are  kept  by  the  Catholics  of  these  kingdoms 
as  special  holydays  ;  the  other  days  are  simply  of  devotion. 


1 86  THE  INVOCATION  OF  SAINTS,  ETC 

the  aid  and  defence  of  their  prayers,  and  that  the  angels  to  whom  God 
has  given  a  charge  over  us,  would  assist  us  and  defend  us  against  the 
angels  of  darkness.  This  is  no  more  than  what  the  Protestant  Church 
askfl  in  the  collect  for  Michaelmas  day,  praying  that,  "  as  the  holy  angels 
always  serve  God  in  heaven,  so,  by  His  appointment,  they  may  succor 
and  defend  us  upon  earth." 

Q.  Have  you  any  reason  to  believe  that  it  is  pious  and  profitable  to 
beg  the  prayers  of  the  saints  and  angels  ? 

A.  We  have  the  same  reason  to  desire  the  saints  and  angels  to  pray 
for  us,  and  to  believe  it  profitable  to  do  so,  as  we  have  to  desire  the  prayers 
of  God's  servants  here  upon  earth  ;  or  as  St.  Paul  had  to  desire  so  often 
the  prayers  of  the  faithful,  to  whom  he  wrote  his  epistles.  (See  Rom.  xv. 
30 ;  Eph.  vi.  18,  19  ;  1  Thess.  v.  25  ;  Heb.  xiii.  13.)  For  if  it  be  pious  and 
profitable  to  desire  the  prayers  of  sinners  here  upon  earth  (for  all  men 
here  upon  earth  must  acknowledge  themselves  sinners),  how  can  it  be 
otherwise  than  pious  and  profitable  to  desire  the  prayers  of  the  saints 
and  angels  in  heaven  ?  Have  the  saints  and  angels  in  heaven  less  charity 
for  us  than  the  faithful  upon  earth  ?  This  cannot  be,  since  M  Charity 
never  faileth  "  (i  Cor.  xiii.  8)  ;  and,  instead  of  being  diminished,  is  in- 
creased in  heaven.  Or  is  it  that  the  saints  and  angels  in  heaven  have  less 
interest  with  God  than  the  faithful  upon  earth  ?  Neither  can  this  be  said  ; 
for  as  they  are  far  more  holy  and  pure,  and  more  closely  united  to  His 
divine  Majesty  than  the  faithful  upon  earth,  so  must  their  interest  in 
heaven  be  proportionably  greater.  Or  is  it,  in  fine,  that  the  saints  and 
angels  have 'no  knowledge  of  what  passes  upon  earth,  and  therefore  are 
not  to  be  addressed  for  their  prayers  ?  Neither  is  this  true,  since  our 
Lord  assures  us,  that  "  There  shall  be  joy  before  the  angels  of  God  upon 
one  sinner  doing  penance  "  (St.  Luke  xv.  10),  which  could  not  be  if  the 
citizens  of  heaven  knew  nothing  of  what  passes  here  upon  earth. 

Q.  Have  you  any  instances  in  Scripture  of  the  angels  or  saints  praying 
for  us,  or  offering  up  our  prayers  to  God  ? 

A.  Yes;  (Zach.  i.  12)  :  "The  angel  of  the  Lord  answered  and  said, 
O  Lord  of  Hosts,  how  long  wilt  thou  not  have  mercy  on  Jerusalem,  and 
on  the  cities  of  Judah,  against  which  thou  hast  had  indignation  these  three- 
score and  ten  years  ? "  (  Rev.v.  8) :  "  The  four  and  twenty  ancients  fell  down 
before  the  Lamb,  having  every  one  of  them  harps,  and  golden  vials  full 
of  odors,  which  are  the  prayers  of  saints."  (Rev.  viii.  3, 4)  :  "  And  another 
angel  came,  and  stood  before  the  altar,  having  a  golden  censer  ;  and  there 
was  given  to  him  much  incense,  that  he  should  offer  of  the  prayers  of  all 
saints  upon  the  golden  altar  which  is  before  the  throne  of  God.  And  the 
smoke  of  the  incense  of  the  prayers  of  the  saints  ascended  up  before  God 
from  the  hand  of  the  angel." 


THE  INVOCATION  OF  SAINTS,  ETC.  187 

Q.  Have  you  any  instances  in  Scripture  of  asking  the  blessing  or 
prayers  of  angels  or  saints  ? 

A.  (Gen.  xlviii.  15,  16):  "  God,  before  whom  my  fathers  Abraham 
and  Isaac  did  walk,  the  God  who  fed  me  all  my  life  long  until  this  day, 
the  angel  which  redeemed  me  from  all  evil,  bless  these  boys."  (Rev.  i.  4): 
"  Grace  be  unto  you,  and  peace  from  Him  that  is,  and  that  was,  and  that 
is  to  come  ;  and  from  the  seven  spirits  which  are  before  His  throne."  But 
if  there  had  been  no  instances  in  Scripture,  reason  and  religion  must  in- 
form us  that  there  cannot  possibly  be  any  harm  in  desiring  the  prayers 
of  God's  servants,  whether  they  be  in  heaven  or  upon  earth. 

Q.  At  least  there  is  no  command  in  Scripture  for  desiring  the  prayers 
of  the  angels  or  saints ;  what  do  you  say  to  this  ? 

A.  The  Scripture  did  not  command  St.  Paul  to  desire  the  prayers  of 
the  Romans ;  nor  does  it  command  a  child  to  ask  his  father's  blessing, 
nor  the  faithful  to  kneel  at  their  prayers,  or  pull  off  their  hats  when  they 
go  to  church ;  yet  these  things  are  no  less  commendable,  as  being  agree- 
able to  the  principles  of  piety  and  religion ;  and  so  it  is  with  regard  to 
the  invocation  of  the  saints  and  angels.  In  the  meantime,  we  are  sure 
that  there  is  no  law  nor  command  in  Scripture  against  any  of  thse  things; 
and,  consequently,  that  they  are  guilty  of  a  crying  injustice  who  accuse 
us  of  a  crime  for  begging  the  prayers  of  the  saints ;  for  "  where  there  is 
no  law,  neither  is  there  transgression."  (Rom.  iv.  15.) 

Q.  Does  not  God  say  (Isa.  xliii.  8),  "  I  will  not  give  my  glory  to  an- 
other "  ? 

A.  Yes  ;  but  that  makes  nothing  against  desiring  the  saints  to  pray 
to  God  for  us  ;  for  this  is  no  more  robbing  God  of  His  honor  than  when 
we  desire  the  prayers  of  the  faithful  here  below. 

Q.  But  does  it  not  argue  a  want  of  confidence  in  God's  mercy,  to  have 
recourse  to  the  prayers  of  the  saints  ? 

A.  By  no  means,  any  more  than  it  argues  a  want  of  confidence  in 
God's  mercy  to  have  recourse  to  the  prayers  of  our  brethren  upon  earth. 
The  truth  is,  though  God  be  infinitely  merciful,  and  ready  to  hear  our 
prayers,  yet  it  is  our  duty  and  His  will,  that  we  should  neglect  no 
means  by  which  we  may  be  forwarded  in  our  progress  to  a  happy  eter- 
nity ;  and  therefore  it  is  agreeable  to  His  divine  Majesty  that  we  should 
both  pray  ourselves  without  ceasing,  and  that  we  should  also  procure  the 
prayers  of  our  brethren,  whether  in  heaven  or  on  earth,  that  He  may  have 
the  honor  and  we  the  profit  of  so  many  more  prayers. 

Q.  Have  you  any  proof  or  instance  in  Scripture  that  God  will  more 
readily  hear  His  servants  when  they  intercede  for  us,  than  if  we  alone 
were  to  address  ourselves  to  Him  ? 

A.   Yes  (Job  xlii.  7,  8):  "The  Lord  said  to  Eliphaz   the  Temanite, 


1 88  SCRIPTURE  PROOFS  OF  THE 

My  wrath  is  kindled  against  thee,  and  against  thy  two  friends  ;  for  ye 
have  not  spoken  of  me  the  thing  that  is  right,  as  my  servant  Job  hath. 
Therefore  take  unto  you  now  seven  bullocks  and  seven  rams,  and  go  to 
my  servant  Job,  and  offer  up  for  yourselves  a  burnt-offering,  and  my  ser- 
vant Job  shall  pray  for  you,  for  him  will  I  accept  :  lest  I  deal  with  you 
after  your  folly,  in  that  ye  have  not  spoken  of  me  the  thing  that  is  right, 
like  my  servant  Job." 

Q.  But  is  it  not  an  injury  to  the  mediatorship  of  Christ  to  desire  the 
intercession  of  the  angels  and  saints  ? 

A.  No  more  than  when  we  desire  the  intercession  of  God's  servants 
here  ;  because  we  desire  no  more  of  the  saints  than  we  do  of  our  brethren 
upon  earth  ;  that  is,  we  only  desire  of  them  to  pray  for  us,  and  with  us,  to 
Him  that  is  both  our  Lord  and  their  Lord,  by  the  merits  of  His  Son, 
Jesus  Christ,  who  is  both  our  Mediator  and  their  Mediator. 

Q.  Does  not  St.  Paul  say  (i  Tim.  ii.  5),  "  There  is  one  God  and  one 
Mediator  of  God  and  men,  the  man  Christ  Jesus  ; "  and  does  not  this  ex- 
clude the  intercession  of  the  saints  ? 

A.  The  words  immediately  following  are,  "  Who  gave  himself  a  re- 
demption for  all ; "  so  that  the  plain  meaning  of  the  text  is,  that  Christ 
alone  is  our  Mediator  of  redemption.  But  as  for  intercession  and  prayer, 
as  nothing  hinders  us  from  seeking  the  mediation  of  the  faithful  upon 
earth  to  pray  for  us,  so  nothing  ought  to  hinder  us  from  seeking  the  like 
from  the  saints  and  angels,  though  neither  the  one  nor  the  other  can  ob- 
tain anything  for  us  any  other  way  than  through  Jesus  Christ,  who  is  the 
only  Mediator,  who  stands  in  need  of  no  other  to  recommend  His  petitions. 

Q.  Have  you  anything  else  to  add  in  favor  of  the  Catholic  doctrine 
and  practice  of  the  invocation  of  saints  ? 

A.  Yes  :  1st.  That  it  is  agreeable  to  the  communion  of  saints,  which 
we  profess  in  the  creed  and  of  which  the  Apostle  speaks  (Heb.  xii.  22,  23, 
24)  :  **  You  are  come  to  Mount  Sion,  and  to  the  city  of  the  living  God, 
the  heavenly  Jerusalem,  and  to  the  company  of  many  thousands  of  an- 
gels, and  to  the  Church  of  the  first-born,  who  are  written  in  heaven,  and 
to  God  the  judge  of  all,  and  to  the  spirits  of  the  just  made  perfect,  and 
to  Jesus  the  Mediator  of  the  New  Testament,"  etc. 

2d.  That  it  is  agreeable  to  the  doctrine  and  practice  of  the  ancient 
fathers,  saints,  and  doctors  of  the  Church  ;  and  this  by  the  confession 
even  of  our  adversaries.  "  I  confess,"  says  Mr.  Fulk  in  his  Rejoinder  to 
Bristow,  p.  5,  "  that  Ambrose,  Augustine  and  Hierome  held  invocation 
of  the  saints  to  be  lawful  ;"  and  upon  2  Pet.  i.  §  3.  fol.  443  :  "That  in 
Nazianzen,  Basil  and  Chrysostomis  mention  of  invocation  of  saints  ;  and 
that  Theodoret  also  speaks  of  prayers  to  the  martyrs  :  "  and  the  Centuria- 
tors  of  Magdeburg,  in  the  fourth  century,  Col.  295,  allege  several  exam- 


INVOCATION  OF  SAINTS,  ETC.  189 

pies  of  prayers  to  saints  in  St.  Athanasius,  St.  Basil,  St.  Gregory  Nazian- 
zen,  St.  Ambrose,  Prudentius,  St.  Epiphanius,  and  St.  Ephrem.  All  which 
fathers,  together  with  St.  Augustine,  St.  Jerome,  etc.,  are  also  charged  by 
Mr.  Brightman  (in  Apocalypse,  c.  14,  p.  382),  with  establishing  idolatry 
by  "  invocation  of  saints,  worshipping  of  relics,  and  such  like  wicked  su- 
perstitions." And  Mr.  Thorndike,  in  Epilog.,  Part  3.  p.  358,  writes  thus  : 
"  It  is  confessed  that  the  lights  both  of  the  Greek  and  Latin  churches, 
St.  Basil,  St.  Gregory  Nazianzen,  St.  Gregory  Nyssene,  St.  Ambrose,  St. 
Jerome,  St.  Augustine,  St.  Chrysostom,  St.  Cyril  of  Jerusalem,  St.  Cyril 
of  Alexandria,  Theodoret,  St.  Fulgentius,  St.  Gregory  the  Great,  St.  Leo, 
and  more,  or  rather  all  after  that  time,  have  spoken  to  the  saints  and  de- 
sired their  assistance."  (See  Melancthon,  quarta  parte  Operum,  p.  218  ; 
Kemnitius,  Earn.  Par.  3.  p.  200  ;  Beza,  in  Prcef.  Nov.  Test.  ;  Archbishop 
Whitgift's  Defence  against  Cartwright,  p.  473  :  and  Daille,  Advers.  Lat. 
Tradit.,  p.  53.) 

3d.  That  it  stands  upon  the  same  foundation  as  all  other  Christian 
truths,  viz.,  upon  the  authority  of  the  Church  of  Christ,  which  the  Scrip- 
ture commands  us  to  hear,  with  which  both  Christ  and  His  Holy  Spirit 
will  remain  for  ever,  and  against  which  the  gates  of  hell  cannot  prevail. 
(See  St.  Matt.  xvi.  18  ;  xviii.  17;  xxviii.  20;  St.  Lukex.  16  ;  St.  John  xiv. 
16,  17,  26  ;  xvi.  13.) 

4th.  That  it  has  been  authorized  by  God  Himself,  by  innumerable 
miracles  in  every  age,  wrought  in  favor  of  those  who  have  desired  the 
prayers  and  intercession  of  the  saints.  (See  St.  Augustine's  City  of  God, 
L.  22,  c.  8.) 

Q.  But  what  do  you  say  to  Col.  ii.  18,  where  St.  Paul  condemns  the 
religion  or  worship  of  angels  ;  and  to  Rev.  xix.  10,  where  the  angel  re- 
fused to  be  worshiped  by  St.  John  ? 

A.  I  say  that  neither  the  one  nor  the  other  makes  anything  against 
desiring  the  angels  or  saints  to  pray  to  God  for  us ;  for  this  is  not  giving 
them  any  adoration  or  divine  worship,  any  more  than  when  we  desire  the 
prayers  of  one  another.  Now  it  was  adoration  or  divine  worship  which 
the  angel  refused  to  receive  from  St.  John  (Rev  xix.)  :  "  I  fell  before  his 
feet  to  adore  him,"  says  the  Apostle  ;  and  it  was  a  superstitious  worship, 
and  not  the  desiring  of  the  prayers  of  the  angels,  which  is  condemned 
by  St.  Paul.  (Col.  ii.)  A  superstitious  worship,  I  say,  either  of  bad  an- 
gels, of  whom  the  Apostle  speaks  (ver.  15),  or  of  good  angels,  in  such  a 
manner  as  to  leave  Christ  "  not  holding  the  head,"  says  the  Apostle  (ver. 
19).  Such  was  the  worship  which  many  of  the  philosophers  (against 
whom  St.  Paul  warns  the  Colossians,  ver.  8)  paid  to  angels  or  demons,  to 
whom  they  offered  sacrifices  as  to  the  necessary  carriers  of  intelligence 
between  the  gods  and  men.     Such  also  was  the  worship  which  Simon 


190  OBJECTIONS  TO  THE  INVOCATION 

Magus  and  many  of  the  Gnostics  paid  to  the  angels,  whom  they  held  to 
be  creators  of  the  world.  (See  Theodoret,  L.  5.  Heer.  Fab.  c.  9.) 

Q.  What  do  you  think  of  making  addresses  to  the  angels  or  saints 
upon  our  knees  ?     Is  not  this  giving  them  divine  worship  ? 

A.  No  more  than  when  we  desire  the  blessing  of  our  fathers 
or  mothers  upon  our  knees ;  which  is,  indeed,  the  very  case,  since 
what  we  ask  of  our  parents  when  we  desire  their  blessings  is  that 
they  would  pray  to  God  for  us ;  and  this  same  we  ask  of  the  angels  and 
saints. 

Q.  But  is  it  not  giving  to  the  angels  and  saints  the  attributes  of  God, 
viz.,  omniscience  and  omnipresence  ;  that  is,  knowing  all  things,  and  be- 
ing everywhere,  if  you  suppose  that  they  can  hear  or  know  all  our  ad- 
dresses made  to  them  ? 

A.  No  ;  we  neither  believe  the  angels  and  saints  to  be  everywhere, 
no'r  yet  to  have  the  knowledge  of  all  things  ;  though  we  make  no  ques- 
tion but  they  know  our  prayers,  since  the  Scripture  assures  us  that  they 
offer  them  up  to  God.    (Rev.  v.  8  ;  viii.  3,  4.) 

If  you  ask  me  how  they  can  know  our  prayers  without  being  every- 
where and  knowing  all  things,  I  answer  that  there  are  many  ways  by 
which  they  may  know  them.  1st.  The  angels  may  know  them  by  being 
among  us  in  quality  of  our  guardians  ;  and  the  saints  may  know  them  by 
the  angels,  whose  conversation  they  enjoy. 

2d.  Both  angels  and  saints  may  see  them  and  know  them  in  God, 
whom  they  continually  see  and  enjoy  ;  or  by  revelation  from  God,  as  in 
God  they  see  the  repentance  of  sinners.  (St.  Luke  xv.  10.)  For  they  who 
see  God  face  to  face,  by  light  of  glory,  discern  all  His  divine  attributes, 
and  the  innumerable  secrets  impenetrable  to  nature  :  and  therefore,  though 
they  themselves  are  not  everywhere,  yet,  by  contemplating  Him  who  sees 
and  knows  all  things,  they  have  a  vast  extent  of  knowledge  of  things 
that  pass  here  below.  "  In  thy  light  shall  we  see  light,"  says  the  royal 
prophet  (Psalm  xxxv.  [or  xxxvi.]  9.)  And  "  we  shall  be  like  to  him,"  says 
St.  John  (1  St.  John  iii.  2),  "  for  we  shall  see  him  as  he  is."  For  "  we  see 
now,"  says  St.  Paul  (1  Cor.  xiii.  12),  "  through  a  glass,  in  an  obscure  man- 
ner :  but  then  face  to  face.  Now  I  know  in  part,  but  then  I  shall  know 
even  as  I  am  known." 

3d.  Both  angels  and  saints  may  know  our  petitions  addressed  to  them, 
by  the  ordinary  way  by  which  spirits  speak  to  one  another  and  hear  one 
another  ;  and  that  is,  by  our  directing  our  thoughts  to  them  with  a  desire 
of  opening  our  minds  to  them  ;  for  we  cannot  otherwise  understand  or 
explain  the  speech  or  conversation  of  spirits,  who  have  neither  tongues 
nor  ears,  and  who  must  converse  together  by  directing  their  thoughts  to 
one  another.     Now  this  kind  of  conversation  by  the  thoughts  may  extend 


OF  SAINTS,  FTC,  ANSWERED.  191 

to  ever  so  great  a  distance,  as  being  independent  of  sound  and  all  other 
corporeal  qualities,  and  consequently  independent  of  distance. 

Besides  all  this,  the  saints,  whilst  they  were  here  upon  earth,  knew 
very  well  the  miseries  we  labor  under  in  this  vale  of  tears  ;  they  also 
knew  that  good  Christians  earnestly  desire  to  be  helped  by  the  prayers  of 
God's  saints ;  and  as  they  knew  this  whilst  they  were  here  upon  earth  so 
they  know  it  still.  Consequently,  as  their  charity  prompts  them  to  pray 
for  the  faithful  in  general,  so  it  is  not  to  be  doubted  that  they  pray  more 
particularly  for  those  who  stand  most  in  necessity  of  their  prayers,  or 
most  earnestly  desire  their  prayers  ;  it  being  the  property  of  charity, 
which  is  perfect  in  heaven,  to  act  in  this  manner.  Hence  it  follows  that 
though  we  were  even  to  suppose  that  the  saints  did  not  know  in  particu- 
lar our  addresses,  yet  it  would  still  be  profitable  to  desire  their  prayers, 
because  they  certainly  pray  for  Christians  in  general,  and  for  those  more 
particularly  who  desire  the  help  of  their  prayers. 

In  fine,  the  experience  of  eighteen  hundred  years  and  the  innumerable 
favors  that  have  been  granted  in  every  age  to  those  who  have  desired  the 
prayers  of  the  angels  and  saints,  has  convinced  the  Church  of  God  that 
this  devotion  is  both  pleasing  to  God  and  profitable  to  us ;  and  there- 
fore we  may  dispense  with  a  curious  inquiry  into  the  manner  of  their 
knowing  our  requests,  since  we  find  by  experience  so  great  benefit  from 
them. 

Q.  Does  not  the  prophet  Isaiah  say  (chap,  lxiii.  16)  that  "  Abraham  is 
ignorant  of  us  "  ? 

A.  His  meaning  is  plain  that  the  fatherly  care  and  providence  of  God 
over  His  people  was  infinitely  beyond  that  of  Abraham  and  Israel,  who 
were  their  parents  according  to  the  flesh.  "  Doubtless  thou  art  our  Father," 
says  the  prophet,  "though  Abraham  be  ignorant  of  us,  and  Israel  acknowl- 
edge us  not :  thou,  O  Lord,  art  our  Father,  our  Redeemer,"  etc.  In  the 
meantime,  that  Abraham  was  not  ignorant  of  what  passed  amongst  his 
children  (though  before  Christ  had  opened  heaven  by  His  death  the  patri- 
archs did  not  as  yet  enjoy  the  beatific  vision)  is  clear  from  what  we  read 
in  St.  Luke  xvi.  25,  26. 

And  here  I  cannot  but  take  notice  how  strangely  unreasonable  the 
notions  of  some  people  are,  who  make  a  scruple  of  allowing  any  knowl- 
edge to  the  saints  and  angels  of  God,  whilst  they  are  ready  enough  to 
grant  that  the  devils  know  our  works  and  hear  the  addresses  of  their  im- 
pious invokers  :  as  if  these  wicked  spirits  of  darkness  by  nature  alone 
could  know  more  than  the  saints  who,  besides  the  light  of  nature,  enjoy 
the  light  of  grace  and  glory  ;  or  as  if  those  rebels  had  acquired  any 
greater  degree  of  perfection  and  knowledge  by  their  fall,  than  they 
would  have  had  if  they  had  remained  angels. 


192  DEVOTION,  ETC.,  TO  THE  BLESSED  VIRGIN  MARY. 

Q.  But  can  you  prove  from  Scripture  that  the  saints  enjoy  God  in 
heaven  before  the  general  resurrection  ? 

A.  Yes  :  this  is  visibly  the  doctrine  of  St.  Paul  (2  Cor.  v.  1,6,  7)  : 
"  For  we  know,  if  our  earthly  house  of  this  habitation  be  dissolved,  that 
\\  e  have  a  building  of  God,  a  house  not  made  with  hands,  eternal  in 
heaven.  Therefore  having  always  confidence,  knowing  that  while  we  are 
in  the  body,  we  are  absent  from  the  Lord.  (For  we  walk  by  faith  and 
not  by  sight.)  But  we  are  confident,  and  have  a  good  will  to  be  absent 
rather  from  the  body,  and  to  be  present  with  the  Lord."  Where  he  evi- 
dently supposes  that  the  souls  of  the  saints,  when  let  loose  from  their 
bodies  by  death,  enter  into  the  eternal  tabernacles,  are.  present  with  the 
Lord,  and  enjoy  His  sight.  The  same  thing  he  supposes  (Phil.  i.  23, 
24):  "But  I  am  straitened  between  two:  having  a  desire  to  be  dis- 
solved and  to  be  with  Christ :  a  thing  by  far  the  better.  But  to  abide 
still  in  the  flesh  is  more  needful  for  you." 


CHAPTER  XXV. 

OF   THE    DEVOTION  OF   CATHOLICS  TO    THE    BLESSED    VIRGIN    MARY  )    OF    HER  PER- 
PETUAL VIRGINITY  ;   OF  THE  BEADS,  ROSARY,  AND  ANGELUS  DOMINI. 

Q.  What  is  the  meaning  of  the  great  respect  and  devotion  of  the 
Catholics  to  the  blessed  Virgin  Mary  ? 

A.  It  is  grounded,  1st,  upon  her  great  dignity  of  Mother  of  God,  and 
the  close  relation  which  she  has  thereby  to  Jesus  Christ,  her  Son  ;  for  how 
is  it  possible  to  love  and  honor  Christ  with  our  whole  heart,  and  not  value 
and  love  His  blessed  Mother  ? 

2d.  It  is  grounded  upon  that  supereminent  grace  which  was  bestowed 
upon  her  to  prepare  her  for  that  dignity  ;  upon  account  of  which  she  was 
saluted  by  the  angel  Gabriel  (St.  Luke  i.  28)  :  "  And  the  angel  being  come 
in,  said  to  her,  Hail,  full  of  grace,  the  Lord  is  with  thee:  blessed  art  thou 
among  women  "  (which  the  Protestants,  who  are  no  great  friends  of  this 
ever  blessed  Virgin,  have  chosen  rather  to  translate  "  highly  favored  ")  ; 
and  both  by  the  angel  and  by  St.  Elizabeth  (St.  Luke  i.  42),  she  is  styled, 
"  blessed  among  women." 

3d.  It  is  grounded  upon  her  extraordinary  sanctity  ;  for  if  she  was  full 
of  grace  before  she  conceived  in  her  womb  the  fountain  of  all  grace,  to 
what  a  degree  of  sanctity  and  grace  must  she  have  arrived  during  so 
many  years  as  she  lived  afterward,  especially  since  she  bore  nine  months 
in  her  womb  the  Author  of  all  sanctity,  and  had  Him  thirty  years  under 
her  roof,  ever  contemplating  Him  and  His  heavenly  mysteries  (St.  Luke 


DEVOTION,  ETC.,  TO  THE  BLESSED  VIRGIN  MARY.  193 

ii.  19,  51)  ;  and  on  her  part  never  making  any  resistance  to  the  influence 
of  His  graces  ever  flowing  in  upon  her  happy  soul ! 

4th.  It  is  grounded  upon  that  supereminent  degree  of  heavenly  glory 
with  which  God  has  now  honored  her  in  proportion  to  her  grace  and  sanc- 
tity here  upon  earth,  and  the  great  interest  she  has  with  her  blessed  Son, 
and  through  Him  with  His  heavenly  Father. 

Q.  Is  there  anything  in  Scripture  that  insinuates  the  great  devotion 
that  should  be  paid  in  all  ages  to  the  blessed  Virgin  ? 

A.  Yes  ;  it  was  foretold  by  herself  in  her  canticle  (St.  Luke  i.  48), 
"  Behold,  from  henceforth  all  generations  shall  call  me  blessed." 

Q.  Do  you  allow  divine  honor  or  worship  to  the  blessed  Virgin  Mary  ? 

A.  No,  certainly  ;  the  Church  in  this,  as  in  all  other  things,  keeps  the 
golden  mean  between  the  two  extremes  ;  she  condemns  those  who  refuse 
to  honor  this  blessed  Mother  of  God  :  but  those  much  more  who  would 
give  her  divine  worship.  She  thinks  no  honor  that  can  be  given  to  any 
pure  creature  too  great  for  this  blessed  Virgin ;  but  as  she  knows  that 
there  is  an  infinite  distance  still  between  her  and  God,  she  is  far  from 
offering  sacrifice  to  her,  or  paying  her  any  worship  that  belongs  to  God 
alone  :  and  whatever  honor  she  gives  the  mother,  she  refers  it  to  the  glory 
of  the  Son,  as  the  chief  motive  and  end  of  all  her  devotions. 

Q.  But  why  do  you  call  the  blessed  Virgin  the  Mother  of  God  ? 

A.  Because  she  is  truly  the  mother  of  Jesus  Christ,  who  is  true  God 
and  true  man,  and  consequently  she  is  truly  the  Mother  of  God  ;  not  by 
being  mother  of  the  divinity,  but  by  being  mother  of  Him  who,  in  one 
and  the  same  person,  is  both  God  and  man.  Hence  she  is  called  by  St. 
Elizabeth  (St.  Luke  i.)  "the  mother  of  my  Lord." 

Q.  Why  does  the  Church,  in  her  hymns  and  anthems,  style  the  blessed 
Virgin  Mother  of  Grace,  and  Mother  of  Mercy  ? 

A.  Because  she  is  the  mother  of  Him  who  is  the  fountain  of  all  grace 
and  mercy  ;  and  is  most  willing  by  reason  of  her  supereminent  charity, 
and  most  able  by  her  great  interest  with  her  Son,  to  obtain  grace  and 
mercy  for  us. 

Q.  And  why  is  she  styled  the  Queen  of  heaven,  or  the  Queen  of 
angels  and  saints  ? 

A.  Because  she  is  the  mother  of  the  King  of  heaven,  and  the  greatest 
of  all  the  saints. 

Q.  What  do  you  think  of  those  who  presume  to  say  she  was  no  more 
than  any  other  woman;  nor  ought  to  have  any  regard  or  honor  paid  to  her  ? 

A.  Such  as  these  have  very  little  regard  to  Jesus  Christ,  whose  mother 
they  treat  with  so  much  contempt. 

Q.  And  what  do  you  think  of  the  opinion  of  those  who  say  she  had 
children  by  St.  Joseph  after  the  birth  of  our  Saviour  ? 


194  DEVOTION,  ETC.,  TO  THE  BLESSED  VIRGIN  MARY. 

A.  This  was  a  heresy  condemned  by  the  Church  above  fourteen  hun- 
dred years  ago,  as  contrary  to  apostolical  tradition,  and  to  the  very  creed 
of  the  Apostles,  which  styles  her  Virgin.  And  that  indeed  she  had  de- 
termined by  vow  never  to  know  man,  the  holy  fathers  gather  from  her 
words  to  the  angel  (St.  Luke  i.  34),  "  How  shall  this  be  done,  because  I 
know  not  man  ?" 

Q.  Who,  then,  were  they  who  are  called  in  the  Scripture  the  brethren 
of  our  Saviour  ? 

A.  They  are  named  by  St.  Mark  (vi.  3),  James  and  Joses  or  Joseph, 
and  Jude,  and  Simon  or  Simeon :  these  were  the  sons  of  Mary,  the  wife 
of  Cleophas,  whom  the  gospel  calls  the  sister,  that  is,  the  near  kinswoman 
of  the  blessed  Virgin  ;  and  therefore  her  sons  are  called  our  Saviour's 
brethren,  according  to  the  usual  Scripture  phrase,  by  which  those  who  are 
near  akin  are  called  brothers  and  sisters. 

If  you  ask  me  how  I  prove  that  Mary,  the  wife  of  Cleophas,  was 
mother  to  James  and  Joseph,  etc.,  I  prove  it  by  comparing  the  gospels  to- 
gether :  St.  Matthew  (chap,  xxvii.  verse  56)  informs  us  that  amongst  the 
women  who  had  followed  our  Saviour  from  Galilee,  ministering  to  Him, 
and  who  were  present  at  His  death,  were  "  Mary  Magdalen,  and  Mary 
the  mother  of  Joseph,"  etc.;  which  same  thing  is  attested  by  St.  Mark. 
(xv,  40.)  Now  St.  John  (xix.  25)  expressly  informs  us  that  this  Mary 
who  stood  by  the  cross  was  sister  to  the  blessed  Virgin,  and  wife  of  Cleo- 
phas :  so  that  James,  Joses,  etc.,  as  is  manifest  from  the  gospel,  were  not 
children  of  our  Lady,  but  of  her  kinswoman,  Mary  the  wife  of  Cleophas. 

O.  But  why  is  our  Saviour  called  her  first-born  ?  (St.  Matt.  i.  25  ;  St. 
Luke  ii.  7.) 

A.  It  is  a  Hebrew  phrase,  not  signifying  that  any  were  born  after 
him,  but  that  no  one  was  born  before  him. 

Q.  And  why  is  it  said  of  St.  Joseph  (St.  Matt.  i.  25),  "And  he  knew 
her  not  till  she  brought  forth  her  first-born  son :  and  he  called  his  name 
Jesus"? 

1 

A.  This  also  was  said  according  to  a  propriety  of  speech  among  the 
Hebrews,  to  signify  what  was  not  done  before,  without  meddling  with 
with  the  question  what  was  done  after :  this  latter  being  foreign  to  the 
great  point  which  the  evangelist  had  then  in  view,  which  was  to  assure 
us  that  Christ  was  born  of  a  virgin.  We  have  examples  of  the  like  ex- 
pressions in  the  Old  Testament  as ;  as  when  (Ps.  cix.  [or  ex.])  it  is  said, 
"The  Lord  said  to  my  Lord,  sit  thou  on  my  right  hand  till  I  make  my 
enemies  thy  footstool."  Will  He  therefore  cease  to  sit  at  the  right  hand 
of  His  Father,  after  His  enemies  are  made  His  footstool  ?     No,  certainly. 

Q.  What  is  the  common  address  which  the  Church  makes  to  the 
blessed  Virgin  Mary  ? 


BEADS,  AND  DEVOTION  TO  THE  BLESSED  VIRGIN  MARY.      195 

A.  The  angelical  salutation,  or  Hail  Mary :  a  great  part  of  which  is 
taken  out  of  the  gospel  (St.  Luke  i.  26,  42)  ;  and  the  other  part  is  added 
by  the  Church,  to  beg  the  prayers  of  the  bessed  Virgin  for  us  sinners. 

Q.  Why  do  Catholics  so  often  repeat  the  Hail  Mary  ? 

A.  To  commemorate  the  incarnation  of  the  Son  of  God,  to  honor  His 
blessed  mother,  and  to  desire  her  prayers. 

Q.  What  is  the  meaning  of  the  beads  ? 

A.  It  is  a  devotion  consisting  of  a  certain  number  of  Our  Fathers  and 
Hail  Marys,  directed  for  obtaining  blessings  from  God,  through  the  pray- 
ers and  intercession  of  our  Lady. 

Q.  But  is  it  not  highly  absurd  that,  according  to  the  common  way  of 
saying  the  beads,  there  are  repeated  ten  Hail  Marys  for  one  Our  Father  ? 

A.  It  would  be  absurd,  indeed,  and  blasphemous  also,  if  the  meaning 
of  this  were  to  signify  that  the  blessed  Virgin  is  either  more  powerful  or 
more  merciful  than  her  Son ;  or  that  we  have  a  greater  confidence  in  her 
than  in  Him :  but  we  are  far  from  any  such  notions. 

Q.  Why,  then,  is  the  Hail  Mary  repeated  so  much  oftener  in  the  beads 
than  the  Lord's  Prayer  ? 

A.  Because  the  beads,  being  a  devotion  particularly  instituted  to  com- 
memorate the  incarnation  of  Christ,  and  to  honor  Him  in  His  blessed 
mother,  it  was  thought  proper  to  repeat  so  much  the  oftener  that  prayer 
which  is  particularly  adapted  to  these  ends.  In  the  meantime  it  may 
be  proper  to  take  notice,  1st,  that  if  in  the  beads  there  be  ten  Hail 
Marys  said  for  one  Our  Father,  in  the  Mass  and  office  of  the  Church 
almost  all  the  prayers  are  directed  to  God  alone.  2d,  that  every  Hail 
Mary,  both  by  the  nature  of  the  prayer,  and  the  intention  of  the  Church, 
is  directed  more  to  the  honor  of  the  Son  than  of  the  mother ;  as  well  be- 
cause the  Church  in  honoring  the  mother  has  principally  in  view  the  honor 
of  the  Son,  as  also  because  this  prayer  particularly  relates  to  the  incarna- 
tion of  Christ :  and  if,  withal,  it  begs  the  prayers  of  the  blessed  Virgin,  it 
is  plain  that  He  is  more  honored  to  whom  we  desire  she  should  address 
her  prayers,  than  she  whom  we  only  desire  to  pray  for  us. 

To  which  if  we  add  that  her  prayers  are  ten  times  better  and  more 
acceptable  to  God  than  ours,  it  will  appear  no  ways  absurd  that  we  should 
frequently  desire  her  prayers.  For  as  to  the  repetitions  of  the  same 
prayer,  it  is  what  is  recommended  to  us  by  the  example  of  our  Lord  (St. 
Matt.  xxvi.  42,  44,  etc.),  and  has  nothing  of  absurdity  in  it. 

Q.  What  is  the  meaning  of  the  rosary  ? 

A.  The  rosary  is  a  method  of  saying  the  beads  so  as  to  meditate  upon  the 
incarnation,  passion  and  resurrection  of  Christ.  And  it  is  divided  into 
three  parts,  each  part  consisting  of  five  mysteries,  to  be  contemplated  dur- 
ing the  repeating  of  five  decades,  or  tens,  upon  the  beads.  g  The  first  five 


196  ON  THE  USE,  ETC.,  OF  RELICS 

are  called  the  Five  Joyful  Mysteries :  viz.,  the  Annunciation,  when  our 
Lord  was  first  conceived  in  His  Mother's  womb  ;  the  Visitation,  when  the 
blessed  Virgin  visited  her  kinswoman,  St.  Elizabeth,  and  by  her  was  de- 
clared blessed  amongst  women,  etc. ;  the  Nativity  of  our  Lord  ;  His  Pre- 
sentation in  the  temple,  together  with  the  Purification  of  the  blessed 
Virgin ;  and  His  being  found  in  the  temple  in  the  midst  of  the  doctors, 
etc.  The  next  five  are  called  the  Dolorous,  or  Sorrowful  Mysteries,  as 
having  relation  to  the  passion  of  Christ,  and  are  His  prayers  and  agony 
in  the  garden ;  His  being  scourged  at  the  pillar ;  His  crowning  with 
thorns ;  His  carriage  of  the  cross ;  and  His  crucifixion  and  death.  The 
last  five  are  called  the  five  glorious  mysteries,  viz.,  the  Resurrection  of 
our  Lord ;  His  Ascension  into  heaven ;  the  Coming  of  the  Holy  Ghost ; 
the  Assumption  of  the  blessed  Virgin,  and  her  coronation,  together  with 
the  eternal  glory  of  the  saints  in  the  kingdom  of  heaven. 

Q.  What  is  the  meaning  of  giving  three  tolls  with  the  bells,  every 
morning,  nocn,  and  night,  in  all  Catholic  countries  ? 

A.  This  is  to  remind  the  faithful  of  the  great  mystery  of  the  incarna- 
tion of  the  Son  of  God,  and  it  is  the  practice  of  all  devout  Christians, 
when  they  hear  the  bells,  to  perform  the  devotions  which  we  call  the  An- 
gelus  Domini. 

Q.  What  is  this  devotion,  and  in  what  manner  is  it  performed  ? 

A.  The  bell  tolls  three  times,  with  a  short  space  between  each  time. 
At  the  first  toll  we  say,  "The  angel  of  the  Lord  declared  unto  Mary,  and 
she  conceived  of  the  Holy  Ghost ;"  then  we  say  the  Hail  Mary,  etc.  At 
the  second  toll  we  say,  "  Behold  the  handmaid  of  the  Lord :  be  it  done 
unto  me  according  to  thy  word ;  Hail  Mary,"  etc.  At  the  third  toll  we 
say,  "  And  the  Word  was  made  flesh  and  dwelt  amongst  us ;  Hail  Mary," 
etc.     Then  we  conclude  with  the  following  prayer  : 

"  Pour  forth,  we  beseech  thee,  O  Lord,  thy  grace  into  our  hearts  ;  that 
we,  to  whom  the  incarnation  of  Christ  thy  Son  was  made  known  by  the 
message  of  an  angel,  may,  by  His  passion  and  cross,  be  brought  to  the 
glory  of  His  resurrection :  through  the  same  Christ  our  Lord.    Amen." 

This  devotion  is  used  in  all  Catholic  countries,  and  is  called  the  An- 
gelus  Domini,  from  the  first  words,  "The  angel  of  the  Lord,"  etc. 


CHAPTER  XXVI. 

OF  THE    USE    AND  VENERATION    OF    RELICS   IN   THE   CATHOLIC   CHURCH. 

Q.  What  do  you  mean  by  relics  ? 

A.  The  dead  bodies  or  bones  of  the  saints  we  call  relics  ;  as  also  what- 
ever other  things  have  belonged  to  them  in  their  mortal  life. 


IN  THE  CATHOLIC  CHURCH.  197 

Q.  And  what  is  the  doctrine  and  practice  of  the  Church  with  regard 
to  these  things  ? 

A.  We  keep  such  things  as  these  with  a  religious  respect  and  venera- 
tion for  the  sake  of  those  to  whom  they  have  belonged;  but  principally 
for  the  sake  of  Him  to  whom  the  saints  themselves  belonged  :  that  is,  for 
the  greater  glory  of  God,  who  is  glorious  in  His  saints,  and  to  whom  is 
referred  all  the  honor  that  is  given  to  His  saints. 

Q.  What  reason  has  the  Church  for  showing  this  respect  to  the  dead 
bodies  or  bones  of  the  saints  ? 

A.  1st.  Because  they  have  been  the  living  temples  of  God,  which  His 
divine  Majesty  has  in  a  particular  manner  inhabited,  and  which  He  has 
sanctified  by  His  presence  and  grace ;  and  therefore,  if  God  required  of 
Moses  (Exod.  iii.  15),  and  of  Joshua  (Josh.  v.  15),  to  loose  their  shoes 
from  off  their  feet,  in  respect  to  the  ground  on  which  they  stood  as  being 
rendered  holy  by  His  presence  or  that  of  His  angels,  we  must  conclude 
that  it  is  agreeable  to  His  divine  Majesty  that  we  should  testify  the  like 
honor  to  that  venerable  earth  of  the  bodies  of  the  saints,  which  He  in 
such  an  extraordinary  manner  has  sanctified,  by  abiding  in  them  as  in 
His  temples. 

2d.  We  know  that  the  bodies  of  the  saints  are  preordained  to  a  happy 
resurrection  and  eternal  glory  ;  and  upon  this  account,  also,  deserve  our  \ 
respect. 

3d.  The  bodies  and  other  relics  of  the  saints  have  been,  and  are,  daily, 
the  instruments  of  the  power  of  God  for  the  working  of  innumerable 
miracles  ;  which  God,  who  is  truth  and  sanctity  itself,  would  never  have 
effected  if  it  had  not  been  agreeable  to  Him  that  we  should  honor  and 
respect  these  precious  remnants  of  His  servants. 

4th.  The  relics  and  shrines  of  the  martyrs  and  other  saints  serve  very 
much  to  encourage  the  faithful  to  an  imitation  of  their  virtues,  and  to 
help  to  raise  their  souls  from  the  love  of  things  present  and  temporal  to 
the  love  of  things  eternal. 

Q.  Did  the  primitive  Christians  show  this  respect  to  the  relics  of  the 
saints  ? 

A.  Yes  :  nothing  is  more  evident,  from  all  kinds  of  monuments  of  an- 
tiquity, than  that  the  veneration  of  the  relics  of  the  saints  is  one  of  the 
most  ancient  things  in  Christianity.  The  learned  church  historian,  Euse- 
bius  (1.  7.  c.  19),  relates  that  St.  James's  chair  was  kept  with  great  venera- 
tion by  the  Christians  of  Jerusalem,  from  the  Apostles'  time  till  the  days 
in  which  the  historian  wrote  ;  that  is,  till  the  beginning  of  the  fourth  cen- 
tury. The  acts  of  the  martyrdom  of  St.  Ignatius,  bishop  of  Antioch,  dis- 
ciple of  the  Apostles,  who  suffered  at  Rome  in  107,  written  by  the  Chris- 
tians who  accompanied  him  to  Rome,   bear  record  that  his  holy  relics 


1 98  VENERA  TION  OF  RELICS. 

were  carried  to  Antioch  by  the  Christians,  and  left  to  that  church  as  an 
inestimable  treasure.  The  Christians  of  Smyrna,  in  the  account  that  they 
Drive  of  the  martyrdom  of  their  holy  bishop,  St.  Polycarp,  disciple  of  the 
Apostles,  inform  us  that  the  faithful  carried  away  his  relics,  which  they 
valued  more  than  gold  and  precious  stones.  (Euseb.  1.  4.  c.  15.)  And 
that  this  veneration  of  relics  was  approved  by  all  the  most  holy  and  the 
most  learned  bishops  and  doctors  of  the  Church,  and  condemned  by  none 
but  infidels  and  heretics,  such  as  Julian  the  Apostate,  Eunomius  and  Vi- 
gilantius,  may  be  seen  in  the  writings  of  the  holy  fathers.  (See  St.  Basil, 
in  Ps.  115,  T.  i.  p.  274  ;  Homil.  5,  in  Martyrem  Julittam,  p.  217  ;  Horn.  20, 
in  forty  Martyrs,  p.  479.  St.  Gregory  Nyssene,  Orat.  de  S.  Theodoro 
Mar  tyre,  T.  3.  St.  Gregory  Nazianzen,  Orat.  3  in  Julianum,  T.  1.  pp.  76, 
yj.  St.  Cyril  of  Jerusalem,  Catech.  18.  St.  John  Chrysostom,  ad  Pap. 
Ant.  Horn.,  40,  47,  59  ;  L.  contra  Gentiles.  Horn.  26,  in  2  Cor.  2,  etc.  St. 
Ambrose,  Epist.  22.  St.  Hierome,  L.  adversus  Vigilantium.  St.  Augus- 
tine, L.  9,  Confess.,  C.  7  Serin.  92,  de  Diversis,  L.  22,  of  the  City  of  God, 
C.  8,  Epist.  103.  Theodoret,  L.  8  contra  Grcecos,  etc.,  passing  over 
many  others,  who  all  agree  in  approving  this  practice  ;  and  all  or  most  of 
them  bear  record,  that  God  also  has  approved  it  by  innumerable  miracles.) 

Q.  But  have  you  any  instance  in  Scripture  of  miracles  wrought  by  the 
bones  of  God's  saints,  or  other  things  belonging  to  them  ? 

A.  Yes ;  we  read  2  (or  4)  Kings  xiii.  21,  of  a  dead  man  raised  to  life 
by  the  touch  of  the  bones  of  the  prophet  Elisha  ;  and  Acts.  xix.  12  :  "So 
that  even  there  were  brought  from  his  body  to  the  sick,  handkerchiefs, 
and  aprons  ;  and  the  diseases  departed  from  them,  and  the  wicked  spirits 
went  out  of  them." 

Q.  But  does  not  Christ  reprehend  the  scribes  and  Pharisees  for  build- 
ing up  and  adorning  the  sepulchres  of  the  prophets  ?  (St.  Matt,  xxiii.  29, 

30,  3*0 

A.  He  does  not  reprehend  them  for  the  action,  which  in  itself  was  good, 
but  for  their  wicked  dispositions  ;  inasmuch  as,  whilst  they  would  seem 
to  honor  the  prophets,  and  thereby  obtain  the  favor  of  the  people,  they 
sought  all  the  while  to  fill  up  the  measure  of  their  fathers,  by  persecuting 
unto  death  the  Lord  of  prophets. 

Q.  What  kind  of  honor  does  the  Catholic  Church  allow  to  relics  ? 

A.  An  inferior  and  relative  honor,  as  to  things  belonging  to  God's 
saints  ;  but  by  no  means  divine  honor. 

Q.  But  are  not  candles  allowed  to  burn  before  them  ;  and  are  they 
not  sometimes  fumed  with  incense  ? 

A.  These  are  honors  indeed,  but  such  as  we  may  give  to  one  another ; 
as,  in  effect,  we  incense,  in  the  Church,  both  clergy  and  people,  and  burn 
candles  to  our  princes  upon  occasions  of  joy  ;  for  since  these  honors  are 


ON  FALSE  RELICS.  199 

nowise  appropriated  to  God,  either  by  the  nature  of  the  things  in  them- 
selves, or  by  any  divine  ordinance,  why  may  not  the  Church  of  God  allow 
them  to  the  relics  of  the  saints,  not  as  divine  honors,  but  as  tokens  of  our 
love  and  respect  to  them  ;  of  our  joy  for  the  triumphs  of  Christ  in  His 
saints,  and  as  emblems  of  their  eternal  life,  light,  and  glory  ? 

Q.  Does  not  this  practice  of  the  veneration  of  relics  expose  the 
faithful  to  the  danger  of  idolatry  and  superstition  by  honoring  false 
relics  ? 

A.  No,  1st,  because  the  Church  of  God,  by  her  public  canons  and  her 
zealous  pastors,  takes  what  care  she  can  to  prevent  such  impostures.  2d, 
because  if,  by  the  wickedness  of  men,  it  should  sometimes  happen  that 
the  faithful  should  be  imposed  upon  in  this  regard  so  far  as  to  honor  a 
false  relic  for  a  true  one,  there  would  be  neither  any  idolatry  nor  supersti- 
tion in  the  case  ;  but  a  mistake,  on  their  part,  innocent ;  as  when  a  chari- 
table Christian  relieves  an  impostor  or  a  hypocrite,  innocently  believing 
him  to  be  a  real  object  of  charity. 

Q.  But  if  the  Church  has  so  much  zeal  against  false  relics,  how  comes 
she  to  tolerate  them  in  so  many  cases,  as  when  divers  churches  pretend 
to  possess  the  body  of  the  same  saint  ?  for  some  or  other  of  these  must  be 
false  relics. 

A.  You  are  too  hasty  in  concluding  that  these  must  needs  be  false 
relics.  1st.  Because  it  often  happens  that  some  part  of  the  body  of  a 
saint  is  in  one  place,  and  some  part  in  another ;  in  which  case,  both  places 
claim  the  body  of  such  a  saint,  though  they  really  possess  only  a  part  of 
it ;  and  yet  neither  the  one  nor  the  other  is  to  be  charged  with  honoring 
false  relics.  2d.  Many  of  the  saints  and  martyrs  have  borne  the  same 
name  ;  and  hence  it  easily  happens  that  relics  which  indeed  belong  to  one 
saint  are  attributed  to  another  of  the  same  name.  3d.  There  have  been 
many  ancient  martyrs,  whose  names  at  present  are  not  known,  whose  relics, 
nevertheless,  have  been  along  honored  by  the  Church :  now  it  was  easy 
that  the  ignorance  of  some,  or  the  vanity  of  others,  might  attribute  to 
them  the  names  of  other  saints  ;  so  that  all  these  may  be  true  relics,  not- 
withstanding they  do  not  all  belong  to  the  saints  to  whom  they  are 
attributed. 

Q.  What  is  the  meaning  of  making  pilgrimages  to  the  shrines  or  other 
memorials  of  the  saints  ? 

A.  To  honor  God  in  His  saints,  to  excite  devotion  by  the  sight  of 
those  places  sanctified  by  these  heavenly  pledges,  and  to  obtain  graces 
and  blessings  of  God  by  the  prayers  of  His  saints  :  for  though  God  be 
everywhere,  and  His  bounty  and  mercy  be  not  confined  to  any  particular 
place,  yet  the  experience  of  all  past  ages  convinces  us  that  it  is  His  holy 
will  and  pleasure  to   bestow  His  favors   more  plentifully,  and  to  show 


200  USE  OF  PICTURES,  ETC.,  IN  THE  CATHOLIC  CHURCH. 

more  frequent  and  miraculous  effects  of  His  power  and  goodness  in  some 
places  than  in  others.     (See  St.  Augustine,  Epist.  137.) 

Q.  Have  not  Catholics  a  more  than  ordinary  veneration  for  the  wood 
of  the  cross,  the  nails,  thorns,  and  other  instruments  of  Christ's  passion  ? 

A.  Yes,  they  have,  because  these  things  have  so  close  a  relation  to  the 
passion  of  Christ,  by  which  we  were  redeemed,  and  have  been  sanctified 
by  the  blood  of  our  Redeemer. 


CHAPTER  XXVII. 

OF  THE  USE  OF  PICTURES  AND  IMAGES  IN  THE  CATHOLIC  CHURCH. 

Q.  What  is  the  doctrine  of  the  Church  with  regard  to  the  pictures  or 
images  of  Christ  and  His  saints  ? 

A.  1  st,  that  it  is  good  to  keep  them  and  retain  them,  and  to  have 
them  in  churches,  not  only  for  ornament  and  for  the  instruction  of  the 
ignorant,  but  for  the  honor  and  remembrance  of  Christ  and  His  saints, 
and  to  help  to  raise  our  thoughts  and  our  hearts  to  heavenly  things.  2d, 
that  there  is  a  relative  honor  due  to  them,  by  reason  of  the  persons  whom 
they  represent.  (See  the  second  Council  of  Nice,  Act  7,  and  the  Council 
of  Trent,  Sess.  25.) 

Q.  Does  the  Catholic  Church  give  divine  worship  to  the  pictures  or 
images  of  Christ  or  His  saints  ? 

A.  By  no  means  :  the  second  Council  of  Nice,  in  the  7th  action  or 
session,  has  expressly  declared  that  divine  worship  is  not  to  be  given 
them  :  to  which  the  Council  of  Trent,  in  the  25th  session,  has  added,  that 
we  "  are  not  to  believe  that  there  is  any  divinity  or  power  in  them  for 
which  they  are  to  be  worshiped  ;  and  that  we  are  not  to  pray  to  them, 
nor  put  our  trust  or  confidence  in  them." 

Q.  But  does  not  the  first  (or  second)  commandment  absolutely  for- 
bid the  making  of  any  image,  or  the  likeness  of  anything  in  heaven,  earth 
or  sea  ? 

A.  No  :  it  only  forbids  the  making  of  idols,  that  is,  of  such  images  as 
are  made  for  gods,  and  are  worshiped  as  such ;  or  in  which  a  divinity, 
or  divine  virtue  and  power,  is  believed  to  reside.  Hence,  the  ancient 
version  of  the  Septuagint  (which  is  venerable  by  having  been  made  use 
of  by  the  Apostles  themselves),  renders  the  words  of  the  commandment 
thus,  "  Thou  shalt  not  make  to  thyself  an  idol,"  etc.  And  that  God  does 
not  absolutely  forbid  the  making  of  the  likeness  of  anything  is  not  only 
the  general  belief  of  all  Christians,  who  carry  about  with  them  without 
scruple  the  likeness  of  their  kings  in  the  current  coin  of  their  respective 


PROOFS  OF  A  RELATIVE  HONOR,  ETC.  201 

countries,  but  is  visible  from  Scripture,  wherein  God  commanded  the 
making  of  two  cherubim  of  beaten  gold,  to  be  placed  over  the  ark  of 
the  covenant  in  the  very  sanctuary  (Exod.  xxv.  18,  19,  20,  21);  and  in 
like  manner  commanded  the  making  of  the  brazen  serpent  for  the  heal- 
ing of  those  who  were  bitten  by  the  fiery  serpents  (Num.  xxi.  8,  9), 
which  serpent  was  an  emblem  of  Christ.  (St.  John  iii.  14,  25.) 

Q.  But  does  not  God  forbid  by  this  commandment  all  honor  or  rever- 
ence to  pictures  or  images  ? 

A.  He  forbids  all  honor  or  reverence  to  idols  or  image  gods,  but  not 
the  relative  honor  which  Catholics  show  to  the  pictures  of  Christ  and 
His  saints,  for  the  sake  of  the  persons  represented  by  them  ;  for  it  is  vis- 
ible that  the  images  which,  by  this  commandment,  are  forbidden  to  be 
honored,  are  also  by  the  express  words  of  the  commandment,  forbidden 
to  be  made.  Now  few  or  no  Christians  suppose  that  the  pictures  of 
Christ  or  His  saints  are  forbidden  to  be  made ;  therefore  they  cannot 
infer  from  His  commandment  that  they  are  forbidden  to  be  honored, 
since  this  commandment  does  not  speak  of  them  at  all,  but  only  of  idols 
or  images  set  up  to  be  worshiped  for  gods. 

Q.  What  do  you  mean  by  this  relative  honor,  which  you  allow  to  the 
pictures  of  Christ  and  His  saints  ? 

A.  By  a  relative  honor,  I  mean  an  honor  which  is  given  to  a  thing 
not  for  any  intrinsic  excellence  or  dignity  in  the  thing  itself,  but  only  for 
the  relation  which  it  has  to  something  else,  which  it  represents  or  brings 
to  our  remembrance  ;  as  when  Christians  bow  to  the  name  of  Jesus, 
which  is  an  image  or  remembrance  of  our  Saviour  to  the  ear,  as  the  cruci- 
fix is  to  the  eye. 

Q.  Have  you  any  instances  of  this  kind  of  relative  honor  allowed  by 
the  Protestants  ? 

A.  Yes  :  in  the  honor  they  give  to  the  name  of  Jesus,  to  their 
churches,  to  the  altar,  to  the  Bible,  to  the  symbols  of  bread  and  wine  in 
the  sacrament,  to  the  king's  chair,  etc.  Such,  also,  was  the  honor  which 
the  Jews  gave  to  the  ark  and  cherubim,  to  the  sanctuary,  etc.:  and  which 
Moses  and  Joshua  gave  to  the  land  on  which  they  stood,  as  being  holy 
ground.  (Exod.  iii.  5  ;  Josh.  v.  15.) 

Q.  How  do  you  prove  that  there  is  a  relative  honor  due  to  the  images 
or  pictures  of  Christ  and  His  saints  ? 

A.  Because  it  is  evidently  agreeable,  as  well  to  nature  and  reason  as 
to  piety  and  religion,  to  express  our  esteem  and  affection  for  those  whom 
we  honor  and  love,  by  setting  a  value  upon  all  things  that  belong  to 
them,  or  have  any  relation  to  them.  Thus  good  Christians,  who  love 
God  with  their  whole  hearts,  honor  all  things  that  are  dedicated  to  His 
service,  or  that  are  memorials  of  Him,  or  have  a  relation  to  Him ;  as  His 


202  THE  WORSHIP  OF  GOD  BY  IMAGES. 

temples,  His  altars,  His  name,  His  word,  His  sacraments,  tne  sacred  ves- 
sels, etc.  And  thus  it  is  that  we  honor  the  effigies  of  Christ,  of  His 
blessed  mother,  and  of  the  saints,  as  memorials  and  representations  of 
them,  and  as  helps  to  raise  our  thoughts  to  them.  And  is  it  not  thus 
that  a  loyal  subject,  a  dutiful  child,  a  loving  friend,  values  the  pictures 
of  a  king,  father,  or  friend  ?  And  would  not  these  very  men,  who  make 
no  scruple  of  abusing  the  image  of  Christ,  severely  punish  such  as  would 
abuse  the  image  of  the  king  ? 

Q.  Do  you  allow  of  worshiping  God  by  an  image  ? 

A.  If  you  mean,  by  "  worshiping  God  by  an  image,"  the  raising  up 
our  hearts  to  God  by  or  upon  occasion  of  the  sight  of  the  picture  or 
image,  or  the  referring  to  Jesus  Christ  and  to  His  worship  whatever  honor 
or  respect  we  show  to  His  picture  or  image,  there  can  be  no  reason  to 
disallow  the  worship  of  God  by  a  picture  or  image.  But  if,  in  worship- 
ing God  by  an  image,  the  divinity  be  understood  in  some  particular  man- 
ner to  reside  in  the  image,  or  some  virtue  or  power  for  which  it  should 
be  worshiped  or  trusted  in ;  or  as  if  our  worship  or  prayers  were  believed 
to  be  more  acceptable  to  God,  and  to  have  more  influence  upon  Him, 
when  offered  or  presented  by  or  through  any  such  image  :  such  worship 
of  God  by  an  image  is  not  only  not  allowed,  but  condemned  by  the 
Catholic  Church.     (See  the  Council  of  Trent,  Sess.  25.) 

Q.  What  means  the  blessing  of  crucifixes  or  other  images,  if  no  virtue 
or  power  be  believed  to  reside  in  them  after  they  are  blessed  ? 

A.  The  Church  blesses  all  things  that  are  used  about  the  altar  ;  not 
by  way  of  imparting  to  them  any  intrinsic  power  or  virtue,  but  by  way 
of  dedicating  them  to  the  divine  service,  and  begging  God's  blessing  for 
those  who  make  use  of  them  ;  so  that  whatever  advantage  may  be  sup- 
posed in  the  use  of  them  after  they  are  blessed  more  than  before,  is 
wholly  to  be  attributed  to  the  prayers  of  the  Church. 

Q.  But  are  there  not  certain  images  to  which  great  miracles  are  attrib- 
uted ?  therefore  Catholics  must  believe  that  in  these  at  least  there  is 
some  divinity,  virtue,  or  power. 

A.  There  have  been  many  instances  of  undoubted  miracles  wrought 
by  God  in  the  churches  of  the  blessed  Virgin  and  other  saints,  in  favor  of 
those  who  have  sought  their  prayers  and  intercessions  before  their  pic- 
tures or  images  ;  but  these  miracles  are  not  to  be  attributed  to  any  divin- 
ity or  power  in  the  image,  but  to  the  almighty  power  of  God,  moved  to 
work  these  wonders  by  the  prayers  of  His  saints,  and  bearing  testimony 
thereby  to  the  faith  of  His  Church,  and  showing  approbation  of  her  re- 
ligious practices. 

Q.  What  do  you  think  of  the  images  or  pictures  of  God  the  Father, 
or  of  the  blessed  Trinity  ? 


PARALLEL  BETWEEN  CATHOLIC  AND  HEATHEN  WORSHIP.     203 

A.  I  think  that  no  corporeal  image  can  bear  a  resemblance  of  the 
Divinity  ;  and,  consequently,  that  it  would  be  unlawful  to  pretend  to 
make  any  such  likeness  or  resemblance  :  but  where  no  such  resemblance 
is  pretended,  I  do  not  take  it  to  be  more  unlawful  to  paint  God  the 
Father  under  the  figure  of  a  venerable  old  man,  because  He  was  so  repre- 
sented in  the  vision  (Daniel  vii.  9),  than  it  is  to  paint  the  Holy  Ghost 
under  the  figure  of  a  dove,  because  He  appeared  so  when  Christ  was  bap- 
tized. (St.  Matt.  hi.  16.) 

Q.  What  do  you  think  of  the  charge  of  idolatry  laid  to  the  Church 
by  some  of  her  adversaries  upon  account  of  the  use  and  veneration  of 
images  ? 

A.  I  think  that  nothing  can  be  more  visibly  unjust  than  such  a  charge  ; 
since  idolatry  is  giving  divine  honor  and  service  to  an  idol  or  false  god, 
which  is  far  from  being  the  case  of  the  Catholic  Church.  We  acknowl- 
edge one  only  true  and  living  God  in  three  persons,  Father,  Son  and 
Holy  Ghost.  To  Him  alone  do  we  offer  sacrifices  or  any  other  divine 
honor.  Him  alone  do  we  adore  in  spirit  and  truth.  Whatever  else  in 
heaven  or  on  earth  we  religiously  honor,  we  honor  for  His  sake,  and  for 
the  relation  it  has  to  Him.  And  as  for  the  worship  of  idols  or  false  gods, 
it  has  been  banished  out  of  the  world  by  the  labors  and  preaching  of  our 
Church  alone  :  so  far  are  we  from  abetting  idolatry. 

Q.  What  do  you  think  of  the  parallel  which  some  would  make  be- 
tween the  heathen  and  the  Catholic  worship  ? 

A.  I  think  it  is  infinitely  unjust  and  unreasonable,  as  must  appear  to 
any  unprejudiced  mind  by  the  following  remarks : 

1st.  Catholics  adore  and  offer  sacrifice  to  one  true  and  living  God  ; 
the  heathens  adored  and  offered  sacrifice  to  many  false  gods. 

2d.  The  supreme  object  of  Catholic  worship  is  the  sacred  Trinity, 
blessed  for  evermore  ;  the  supreme  object  of  the  heathen  worship  was  the 
sun,  or  some  other  part  of  God's  creation  ;  or  else  some  wicked  man  or 
more  wicked  devil.  For  heathen  idolatry,  according  to  the  Apostle 
(Rom.  i.  25),  "  Changed  the  truth  of  God  into  a  lie  and  worshipped  and 
served  the  creature  more  than  the  Creator,  who  is  blessed  for  ever."  The 
sun,  and  his  symbol,  the  fire,  was  of  old  the  sovereign  god  of  the  Per- 
sians, as  he  was  of  late  of  the  inhabitants  of  Peru  :  the  same  was  wor- 
shiped as  their  chief  god  by  the  Phoenicians  under  the  name  of  Baal ;  by 
the  Ammonites  under  the  name  of  Moloch  ;  by  the  Moabites  under  the 
name  of  Chamos  ;  by  the  Accaronites  under  the  name  of  Beelzebub  ;  by 
those  of  Gaza  under  the  name  of  Marnas,  etc.,  according  to  Vossius,  Sel- 
den,  and  the  whole  nation  of  the  critics  alleged  by  the  Protestant  bishop 
Parker.  (  Test.  p.  97.)  Him  they  called  the  king  of  heaven,  as  they  called 
the  moon,  or  Astarte,  the  queen  of  heaven.     Of  like  nature  was  the  sov- 


204     PARALLEL  BETWEEN  CATHOLIC  AND  HEATHEN  WORSHIP. 

ereign  object  of  the  worship  of  the  Egyptians  ;  viz.,  Ammon  the  ram, 
and  Osiris  the  bull,  which  are  the  two  first  signs  of  the  zodiac,  and  were 
worshiped  as  symbols  of  the  sun,  according  to  Bishop  Parker.  (Ibid.) 
The  chief  god  of  the  Grecian  and  heathen  Romans  was  Jupiter,  who  was 
originally  a  king  that  reigned  in  Crete,  as  the  wiser  heathens  have  ac- 
knowledged. He  was  not  esteemed  eternal  by  any  of  them  ;  but  the  son 
of  Saturn  (Chronos),  that  is,  of  Time,  and  by  much  posterior  to  heaven 
and  earth.  As  for  idols  and  oracles,  he  who  gave  answers  thereby  was 
no  god,  but  an  archdevil,  as  Christians  have  ever  believed. 

3d.  Catholics  honor,  though  not  with  any  part  of  divine  worship,  the 
angels  and  saints  of  God,  as  belonging  to  Him,  and  as  truly  worthy  of 
honor  upon  account  of  the  excellent  gifts  of  grace  and  glory  received 
from  Him  :  but  they  ask  nothing  of  them  but  what  they  know  must  come 
from  God's  hands,  and  therefore  their  usual  address  to  them  is  "pray  for 
us."  The  heathen  not  only  gave  the  sovereign  worship  of  adoration  and 
sacrifice  to  their  inferior  deities,  but  looked  upon  them  in  many  respects 
as  independent  of  their  chief  god  (whilst  they  made  him  himself  depend- 
ent upon  fate);  and  accordingly,  they  addressed  themselves  to  them  not 
as  intercessors  (for  in  the  whole  heathen  theology  we  shall  scarcely  once 
find  an  Ora  pro  nobis),  but  as  distributors  of  blessings  and  gifts  to  men, 
according  to  their  different  offices  and  powers. 

4th.  Those  whom  the  Catholics  honor  with  an  inferior  veneration,  for 
God's  sake,  are  indeed  the  ministers  and  servants  of  the  one  true  God.  The 
inferior  deities  of  the  heathens  were  wicked  wretches,  such  as  Mars,  Bac- 
chus, Hercules,  Venus,  etc.,  or  rather  devils,  as  we  learn  from  many  texts 
of  Scripture.    (See  Levit.  xvii.  7  ;  Deut.  xxxi.  17;  Ps.  cvi.  37;  1  Cor.  x.  20.) 

5th.  As  to  images  :  not  to  speak  of  the  immense  distance  between  the 
objects  represented  by  Catholics  and  by  heathen,  it  is  certain  that  the 
heathen,  at  least  the  generality  of  them,  believed  the  very  idols  to  be 
gods.  (See  Gen.  xxi.  30,  32  ;  Exod.  xx.  23  ;  Lev.  xix.  4  ;  Judges  xviii.  24  ; 
2  Kings  xvii.  29;  xix.  18  ;  Isa.  xliv.  17  ;  Jer.  ii.  26,  27;  Acts  xix.  26.)  And 
for  those  who  would  seem  to  be  more  refined  in  their  notions  and  wor- 
ship, they  believed  at  least  that  the  idols  by  consecration  became  the 
bodies  of  their  gods,  the  places  of  their  peculiar  residence,  the  symbols  of 
their  presence,  and  the  seats  of  their  power  :  and  accordingly,  these,  as 
well  as  the  others,  offered  prayers  and  sacrifice  to  the  idols,  and  gave 
them  the  names  of  the  deities  which  they  worshiped  in  them.  Now,  we 
neither  believe  our  images  to  be  gods,  nor  to  be  the  bodies  of  God,  nor  the 
peculiar  places  of  His  residence,  nor  symbols  of  His  presence,  nor  to  have 
any  power  or  virtue  in  them  ;  nor  do  we  put  our  trust  in  them,  or  pray  to 
them,  or  offer  sacrifice  or  other  divine  honors  to  them.  Therefore,  there 
is  no  similitude  between  the  heathen  worship  and  ours. 


PARALLEL  BETWEEN  CATHOLIC  AND  HEATHEN  WORSHIP.     205 

As  for  the  Jewish  worship  of  the  golden  calf  in  the  wilderness,  and 
afterward  of  the  calves  of  Jeroboam  at  Bethel  and  Dan,  which  some  are 
willing  to  extenuate,  as  if  they  did  not  take  these  images  to  be  gods,  but 
thereby  only  meant  to  worship  the  God  of  Israel,  the  Scripture  gives  us 
a  quite  different  account ;  witness  these  texts  (Exod.  xxxii.  8,  31):  "They 
have  made  them  a  molten  calf  and  have  worshiped  it, -and  have  sacrificed 
thereunto,  and  said,  These  be  thy  gods,  O  Israel,  which  have  brought  thee 
up  out  of  the  land  of  Egypt.  They  have  made  them  gods  of  gold."  (Ps. 
cvi.  (or  cv.)  19-21):  "They  made  a  calf  in  Horeb,  and  worshiped  the 
molten  image ;  they  changed  their  glory  [their  God]  into  the  similitude 
of  an  ox  that  eateth  grass  :  they  forgot  God  their  Saviour,  who  had  done 
great  things  in  Egypt."  (Acts  vii.  39-42):  "  To  whom  our  fathers  would 
not  be  obedient ;  but  repulsed  Him,  and  in  their  hearts  returned  back  unto 
Egypt,  saying  to  Aaron,  Make  us  gods  to  go  before  us.  And  they 
made  a  calf  in  those  days,  and  offered  sacrifice  to  the  idol,  and  rejoiced 
in  the  works  of  their  own  hands.  And  God  turned,  and  gave  them  up 
to  serve  the  host  of  heaven."  And  of  the  calves  of  Jeroboam  (1  Kings 
xii.  28)  :  "  He  made  two  calves  of  gold,  and  said  unto  them,  Behold  thy 
gods,  O  Israel,  who  brought  thee  up  out  of  the  land  of  Egypt."  And 
(ver.  32),  "  He  sacrificed  to  the  calves  that  he  had  made."  And  (1  Kings 
xiv.  9):  "He  is  accused  by  the  prophet  Abijah  to  have  gone  and  made 
him  other  gods  and  molten  images,  and  to  have  cast  the  Lord  behind  his 
back."  (2  Chron.  xiii.  8-10):  "There  are  with  you  golden  calves  which 
Jeroboam  made  unto  you  for  gods.  Have  ye  not  cast  out  the  priest," 
etc.,  "  and  made  your  priests  after  the  manner  of  the  nations,  of  them 
that  be  no  gods  ?     But  as  for  us,  the  Lord  is  our  God." 

But  if  any  one  will  be  contentious,  and  maintain  that  these  idolatrous 
Israelites  intended  to  worship,  in  these  calves,  not  the  Egyptian  Osiris 
nor  any  other  false  divinity,  but  the  God  of  Israel,  because  Aaron  (who 
made  the  calf  against  his  will,  by  compulsion  of  the  people)  seems  to  give 
it  the  proper  name  of  the  God  of  Israel  (Exod.  xxxii.  5):  "  To-morrow  is 
a  feast  to  the  Lord."  Supposing  this  to  be  true,  their  worship  would  still 
have  been  idolatrous,  and  these  calves,  properly  idols,  because  they  be- 
lieved (as  is  manifest  from  the  text  above  quoted)  these  very  calves  to 
be  gods  ;  or,  if  you  will  have  it  so,  to  be  the  Lord  of  Israel ;  or,  at  least, 
that  the  Divinity  had,  upon  their  dedication,  insinuated  itself  into  them ; 
and  accordingly  they  gave  divine  praises  and  offered  sacrifices  to  them. 
Now,  to  believe  any  image  to  be  God,  or  to  imagine  any  divinity,  power 
or  virtue  in  it  for  which  it  is  to  be  worshiped,  or  to  offer  sacrifice  to  an 
image,  is  an  idolatrous  worship,  and  cannot  be  excused,  however  the 
image  be  pretended  by  its  worshipers  to  represent  the  true  God. 

Q.  Is  there  not,  in  one  of  the  Church  hymns,  and  in  one  of  the  an- 


206  OF  EXORCISMS  AND  BENEDICTIONS. 

thems  of  the  Roman  breviary,  a  prayer  to  the  cross  ?  How,  then,  do  you 
maintain  that  the  Catholic  Church  does  not  attribute  any  power  to 
images,  nor  pray  to  them  ? 

A.  The  prayer  you  speak  of  is  not  directed  to  the  wood  of  the  cross, 
but  to  Christ  crucified,  by  a  figure  of  speech,  as  when  St.  Paul  says  (Gal. 
vi.  14)  that  he  glories  "  in  the  cross  of  Jesus  Christ." 


CHAPTER  XXVIII. 

OF    EXORCISMS    AND    BENEDICTIONS,    OR   BLESSINGS    OF   CREATURES  IN   THE  CATH- 
OLIC  CHURCH,    AND    OF   THE    USE    OF    HOLY    WATER. 

Q.  What  do  you  mean  by  exorcisms  ? 

A.  The  rites  and  prayers  instituted  by  the  Church  for  the  casting  out 
of  devils,  or  restraining  them  from  hurting  persons,  disquieting  places  or 
abusing  any  of  God's  creatures  to  their  harm. 

Q.  Has  Christ  given  His  Church  any  such  power  over  the  devils  ? 

A.  Yes,  He  has  ;  see  St.  Matt.  x.  1  ;  St.  Mark  iii.  13  ;  St.  Luke  ix.  1., 
where  this  power  was  given  to  the  Apostles,  and  to  the  seventy-two  dis- 
ciples (St.  Luke  x.  19),  and  to  other  believers.  (St.  Mark  xvi.  17.)  And 
that  this  power  was  not  to  die  with  the  Apostles,  nor  to  cease  after  the 
apostolic  age,  we  learn  from  the  perpetual  practice  of  the  Church,  and  the 
experience  of  all  ages. 

Q.  What  is  the  meaning  of  blessing  so  many  things  in  the  Catholic 
Church  ? 

A.  We  bless  churches  and  other  places  set  aside  for  divine  service, 
altars,  chalices,  vestments,  etc.,  by  way  of  devoting  them  to  holy  uses  : 
we  bless  our  meats  and  other  inanimate  things  which  God  has  given  us 
for  our  use,  that  we  may  use  them  with  moderation,  in  a  manner  agree- 
able to  God's  institution  ;  that  they  may  be  serviceable  to  us,  and  that 
the  devil  may  have  no  power  to  abuse  them  to  our  prejudice :  we  bless 
candles,  salt,  water,  etc.,  by  way  of  begging  of  God  that  such  as  relig- 
iously use  them  may  obtain  His  blessing. 

Q.  But  does  it  not  savor  of  superstition,  to  attribute  any  virtue  to  such 
inanimate  things  as  blessed  candles,  holy  water,  Agnus  Dei's,  etc.  ? 

A.  It  is  no  superstition  to  look  for  a  good  effect  from  the  prayers  of 
the  Church  of  God  ;  and  it  is  in  virtue  of  these  prayers  that  we  hope  for 
benefit  from  these  things,  when  used  with  faith ;  and  daily  experience 
shows  that  our  hopes  are  not  in  vain. 

Q.  What  do  you  mean  by  Agnus  Dei's  ? 

A.  Wax  stamped  with  the  image  of  the  Lamb  of  God,  blessed  by  the 
Pope  with  solemn  prayers,  and  anointed  with  the  holy  chrism. 


HOLY  WATER,  AND  EXORCISM  OF  SALT.  207 

Q.  What  warrant  have  you  in  Scripture  for  blessing  inanimate  things  ? 

A.  (1  Tim.  iv.  4,  5)  :  "  Every  creature  of  God  is  good,  and  nothing  to 
be  refused  if  it  be  received  with  thanksgiving  :  for  it  is  sanctified  by  the 
word  of  God  and  prayer." 

Q.  Why  does  the  Church  make  use  of  the  sign  of  the  cross  in  all  her 
blessings  and  consecrations  ? 

A.  To  signify  that  all  our  good  must  come  through  Christ  crucified. 

Q.  What  do  you  mean  by  holy  water  ? 

A.  Water  sanctified  by  the  word  of  God  and  prayer. 

Q.  What  is  the  use  of  holy  water  ? 

A.  It  is  blessed  by  the  Church  with  solemn  prayers  to  beg  God's  pro- 
tection and  blessing  upon  those  who  use  it,  and  in  particular  that  they 
may  be  defended  from  all  the  powers  of  darkness. 

Q.  Is  the  use  of  holy  water  very  ancient  in  the  Church  of  God  ? 

A.  It  is  very  ancient,  since  it  is  mentioned  in  the  Apostolical  Constitu- 
tions (1.  8.  c.  29).  And  as  for  the  English  nation  in  particular,  it  is  vis- 
ible from  the  epistles  of  St.  Gregory  the  Great  (1.9.  Epist.  71),  that  it 
received  it  together  with  Christianity. 

Q.  Have  the  holy  fathers  and  ancient  Church  writers  left  upon  record 
any  miracles  done  by  holy  water  ? 

A.  Yes,  they  have  ;  more  particularly  upon  those  occasions  when  it 
has  been  used  against  magical  enchantments  and  the  power  of  the  devil. 
(See  instances  in  St.  Epiphanius,  Har.  30 ;  in  St.  Hierome,  in  the  Life  of 
St.  Hilarion  ;  in  Theodoret,  1.  5,  Histor.  Eccl.  c.  21  ;  in  Palladius'  Histor. 
Laus.  c.  6,  etc.) 

Q.  What  is  the  order  and  manner  of  blessing  holy  water  ? 

A.  The  priest  signs  himself  with  the  sign  of  the  cross,  saying,  "  Our 
help  is  in  the  name  of  the  Lord."  Ans.  "  Who  made  heaven  and  earth." 
Then  he  proceeds  to  the  blessing  of  the  salt  which  is  to  be  mingled  with 
the  water,  saying: 

The  Exorcism  of  the  Salt. 

"  I  exorcise  thee,  O  creature  of  salt,  by  the  living  »J«  God,  by  the  true 
4«  God,  by  the  holy  4*  God ;  by  that  God,  who  by  the  prophet  Elisha, 
commanded  thee  to  be  cast  into  the  water  to  cure  its  barrenness  ;  that 
thou  mayest  by  this  exorcism  be  made  beneficial  to  the  faithful,  and  be- 
come to  all  those  who  make  use  of  thee  healthful  both  to  soul  and  body  ; 
and  that  in  what  place  soever  thou  shalt  be  sprinkled,  all  illusions  and 
wickedness  and  crafty  wiles  of  Satan  may  be  chased  away  and  depart 
from  that  place ;  and  every  unclean  spirit  commanded  in  His  name,  who 
is  to  come  to  judge  the  living  and  the  dead,  and  the  world  by  fire.  Amen." 


208  THE  EXORCISM  OF  WATER 

Let  us  pray. 

"O  almighty  and  everlasting  God,  we  most  humbly  implore  thy  in- 
finite mercy,  that  thou  wouldst  vouchsafe  by  thy  piety  to  bless  »J«  and  to 
sanctify  *J«  this  thy  creature  of  salt,  which  thou  hast  given  for  the  use  of 
mankind  :  that  it  may  be  to  all  that  that  take  it  for  the  health  of  mind 
and  body  ;  and  that  whatever  shall  be  touched  or  sprinkled  with  it  may 
be  free  from  all  uncleanness,  and  from  all  assaults  of  wicked  spirits, 
through  our  Lord  Jesus  Christ,"  etc. 

After  this  the  priest  proceeds  to  the  blessing  of  the  water,  as  follows  : 
"  I  exorcise  thee,  O  creature  of  water,  in  the  name  of  God  *J*  the  Father 
Almighty,  and  in  the  name  of  Jesus  Christ  4*  His  Son  our  Lord,  and  in 
the  name  of  the  Holy  »f«  Ghost ;  that  thou  mayest  be  enabled  to  cast  him 
out  and  put  him  to  flight  with  all  his  apostate  angels  by  the  virtue  of  the 
same  Jesus  Christ  our  Lord,  who  is  to  come  to  judge  the  living  and  the 
dead,  and  the  world  by  fire.     Amen." 

Let  us  pray. 

"  O  God,  who,  for  the  benefit  of  mankind,  hast  made  use  of  the  element 
of  water  in  the  greatest  sacraments,  mercifully  hear  our  prayers,  and  im- 
part the  virtue  of  thy  blessing  4*  to  this  element,  prepared  by  many  kinds 
of  purifications :  that  this  thy  creature,  made  use  of  in  thy  mysteries,  may 
receive  the  effect  of  thy  divine  grace  for  chasing  away  devils  and  curing 
diseases ;  and  that  whosoever  shall  be  sprinkled  with  this  water  in  the 
houses  or  places  of  the  faithful,  may  be  free  from  all  uncleanness,  and 
delivered  from  evil :  let  no  pestilential  spirit  reside  there,  nor  infectious 
air ;  let  all  the  snares  of  the  hidden  enemy  fly  away ;  and  may  whatever 
envies  the  safety  or  repose  of  the  inhabitants  of  that  place  be  put  to  flight 
by  the  sprinkling  of  this  water,  that  the  welfare  which  we  seek  by  the  in- 
vocation of  thy  holy  name  may  be  defended  from  all  sorts  of  assaults  : 
through  our  Lord  Jesus  Christ,"  etc. 

Then  the  priest  mingles  the  salt  with  the  water,  saying :  u  May  this 
salt  and  water  be  mixed  together  in  the  name  of  the  Father  »J*»  and  of 
the  Son  »J*,  and  of  the  Holy  *J«  Ghost.     Amen." 

V.  "  The  Lord  be  with  you."     R.  "  And  with  thy  spirit." 

Let  us  pray. 

"  O  God,  the  author  of  invincible  power,  King  of  an  empire  that  cannot 
be  overcome,  and  forever  magnificently  triumphant ;  who  restrainest  the 
forces  of  the  adversary,  who  defeatest  the  fury  of  the  roaring  enemy, 
who  mightily  conquerest  his  malicious  wiles :  we  pray  and  beseech  thee, 
O  Lord,  with  dread  and  humility,  to  regard  with  a  favorable  countenance 


THE  EXORCISM  OF  WA  TER.  209 

this  creature  of  salt  and  water,  to  enlighten  it  with  thy  bounty,  and  to 
sanctify  it  with  the  dew  of  thy  fatherly  goodness,  that  wheresoever  it 
shall  be  sprinkled,  all  annoyance  of  the  unclean  spirit  may  depart,  and  all 
fear  of  the  venomous  serpent  may  be  chased  away,  through  the  invoca- 
tion of  thy  holy  name  ;  and  that  the  presence  of  the  Holy  Ghost  may  be 
everywhere  with  us,  who  seek  thy  mercy :  through  our  Lord  Jesus 
Christ,"  etc. 

The  blessing  being  ended,  the  priest  sprinkles  himself  and  the  people 
with  this  water,  saying: 

Anthem.  "  Thou  shalt  sprinkle  me,  O  Lord,  with  hyssop,  and  I  shall 
be  cleansed  ;  thou  shalt  wash  me,  and  I  shall  be  made  whiter  than  snow." 

Psalm  1.  "  Have  mercy  on  me,  O  God,  according  to  thy  great  mer- 
cy," etc. 

"  Glory  be  to  the  Father,"  etc. 

After  which  he  repeats  the  anthem,  "  Thou  shalt  sprinkle,"  etc.  Then 
returning  to  the  altar,  he  says : 

V.  "  O  Lord,  show  us  thy  mercy." 

R.  "  And  give  us  thy  salvation." 

V.  "  O  Lord,  hear  my  prayer." 

R.  "  And  let  my  cry  come  to  thee." 

V.  "  The  Lord  be  with  you/' 

R.  "  And  with  thy  spirit." 

Let  us  pray. 

"  Hear  us,  O  holy  Lord,  Almighty  Father,  everlasting  God,  and  vouch- 
safe to  send  thy  holy  angel  from  heaven,  to  guard,  cherish,  protect,  visit, 
and  defend  all  that  dwell  in  this  habitation :  through  Christ  our  Lord. 
Amen." 


CENSER 


HOLY  WATER  ROT  WITH 
SPRINKLER 


SACRED  ARTICLES 

I1SPI">     IN     THP     rPDRMAUICC     f\C     tub 


Surplice. 


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3/ShOP  /a/  full  robes 


SACRED  VESTMENTS 

USED   IN  THE  CEREMONIES  OF  THE  MASS. 


THE 

ORDER  AND   CEREMONIAL 

OF  THE 

MOST  HOLY  AND  ADORABLE 

SACRIFICE  OF  THE  MASS. 

EXPLAINED  IN  A  DIALOGUE 

BETWEEN  A  PRIEST  AND  A. CATECHUMEN. 

WITH 

AN  APPENDIX  ON  SOLEMN  MASS,  VESPERS,  COMPLINE,  AND  THE 
BENEDICTION  OF  THE  MOST  HOLY  SACRAMENT. 

BY 

FREDERICK   OAKELEY, 

CANON  OF  THE  METROPOLITAN  CHURCH, 
permtesu  Superiorum. 


THE  ORDER  AND  CEREMONIAL, 

ETC.,   ETC. 


J)ctrt  I. 

Jrom  %  Beginning  of  illass  to  tl)c  ferir. 


CHAPTER   I. 

THE    USE    OF    CEREMONIES. 

Catechumen.  You  have  now,  reverend  Father,  fully  instructed  me  in 
the  doctrine  of  the  Church  upon  the  holy  Sacrifice  of  the  Mass  ;  I  pray 
you  to  give  me  some  explanation  of  the  words  and  ceremonies  prescribed 
to  be  used  in  it. 

Priest.  Most  willingly.  Your  devotion  cannot  fail  to  be  strengthened 
by  some  acquaintance  with  the  Liturgy  of  the  Church,  as  well  as  with  the 
use  and  meaning  of  those  sacred  rites  by  which  this  most  solemn  of  all 
religious  actions  is  accompanied. 

C.  First,  then,  allow  me  to  ask,  what  is  the  precise  use  of  ceremonies  ? 

P.  The  Church  tells  us,  in  the  Decrees  of  Trent,  that  they  are  designed 
very  principally  to  promote  the  reverence  and  edification  of  the  faithful. 
Another  very  important  end  of  them  is,  to  impress  the  ministers  of  relig- 
ion themselves  with  a  sense  of  the  greatness  and  awfulness  of  the  work 
in  which  they  are  engaged.  And  an  incidental  result  of  the  care  which 
the  Church  bestows  upon  the  externals  of  religion,  and  which  I  cannot 
but  think  is  a  part  of  her  object  in  providing  for  them,  is,  the  preserva- 
tion, in  all  its  integrity,  of  the  great  doctrines  to  which  these  ceremonies 
are  evidently  subservient. 

C.  Explain,  if  you  please,  these  several  uses. 

P.  First,  then,  of  the  effect  of  ceremonies  upon  the  people.  We 
naturally  form  a  high  estimate  of  actions  which  we  see  done  with  care 
and  attention.  This  principle  is  well  understood  by  kings  and  the  great 
men  of  the  world,  who,  whenever  they  appear  in  public,  intrust  their 
marshals  and  ushers  with  the  care  of  arranging  their  processions  and  re- 
ceptions according  to  a  prescribed  ceremonial.     The  Church,  fearing  to 


214  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

incur  the  malediction  of  those  who  perform  the  work  of  God  negligently 
(Jer.  xlviii.  10),  and  animated  by  that  spirit  of  loyalty  which  inclines  us 
to  execute  every  "  labor  of  love  "  with  punctilious  exactness,  abhors  noth- 
ing more  than  a  perfunctory  and  slovenly  performance  of  religious  actions. 

Another  end  of  ceremonies  is,  to  fix  upon  the  mind  of  the  priests  and 
ministers  of  religion  a  sense  of  the  greatness  of  the  work  in  which  they 
are  engaged.  Our  outward  gestures  have  the  greatest  effect  upon  the 
disposition  of  our  minds.  For  this  reason  it  is,  that,  in  all  well-regulated 
families,  children  are  brought  up  to  observe  an  outward  demeanor  of  re- 
spect and  affection  to  their  parents,  as  the  best,  or  rather  the  only,  security 
for  keeping  themselves  habitually  in  those  dispositions.  What  prudent 
teacher  or  governor  ever  thinks  of  dispensing  with  such  little  proprieties 
and  etiquettes  as  those  which  obtain  in  all  orderly  households  and  socie- 
ties, on  the  score  that  true  love  and  duty  are  independent  of  such  minu- 
tiae ?  We  well  know  that  the  certain  consequence  of  neglecting  outward 
signs  of  regard  is  to  cool,  in  the  end,  even  the  most  promising  affection. 
It  is  for  these  reasons  that  the  Church  binds  her  priests  and  ministers, 
even  under  pain  of  grievous  sin,  to  an  exact  performance  of  all  the  most 
important  ceremonies  of  Mass  ;  and  under  a  decided,  although  less  severe 
obligation,  to  a  care  even  of  less  essential  details. 

Thirdly  :  considering  what  vital  doctrines  are  wrapped  up  in  the  holy 
Sacrifice  of  the  Mass,  and  how  intimately  many  of  its  ceremonies  are 
connected  with  these  doctrines,  it  will  appear  that  the  Church  has  other 
and  still  higher  reasons  for  the  attention  she  bestows  upon  the  ceremonial 
of  religion.  It  cannot  be  doubted  that  these  ceremonies  have  materially 
contributed  to  preserve  the  doctrine  to  which  they  relate  in  its  utmost 
purity.  There  is  not  one  of  them  which  does  not  spring  from  reverence 
toward  the  blessed  Eucharist,  while  many  of  them  directly  imply  the 
great  verity  of  Transubstantiation.  This  will  more  clearly  appear  when 
we  come  to  consider  the  ceremonies  themselves  in  detail. 

C.  I  remember,  sir,  that,  in  an  earlier  part  of  our  conversation,  you 
spoke  of  the  use  and  meaning  of  the  ceremonies  in  the  Holy  Mass.  Did 
you  employ  these  words  in  their  strict  sense  ? 

P.  I  did  so  ;  intending  to  express  by  them  that  not  one  even  of  the 
very  least  of  all  these  ceremonies  is,  as  the  enemies  of  the  Church  assert, 
and  as  some  of  her  less  instructed  members  may  possibly  suppose,  idle 
and  insignificant.  Many  even  of  the  most  apparently  unimportant  details 
in  the  ceremonial  of  the  Mass  will  be  found,  on  examination,  to  express 
some  high  truth,  secure  some  great  principle,  or  allegorize  some  holy 
mystery. 

C.  This  is  quite  new  to  me.  I  had  thought  that  many  of  the  practices 
of  the  Church,  especially  at  High  Mass,  had  no  other  object  than  to  affect 


PREPARA  TION  FOR  MASS.  2 1 5 

the  imagination  or  please  the  senses  of  the  people  ;  and  as  to  the  cere- 
monies of  Low  Mass,  in  which  no  such  object  can  be  supposed,  since 
many  of  them  are  scarcely  observed  by  the  people,  or  are  even  carried  on 
out  of  sight,  I  own  that  I  have  been  tempted  to  regard  these  as  unneces- 
sary and  frivolous,  and,  since  they  give  offence,  even  objectionable. 

P.  What  you  will  now  learn,  dear  brother,  will  read  important  lessons, 
which  all  of  us  do  well  to  bear  constantly  in  mind  ;  such  as,  that  we  can- 
not always  expect  to  understand  the  Church,  but  are  always  bound  to 
trust  her  ;  that  were  she  always  plain  and  intelligible  to  all  men,  certainly 
she  would  so  far  be  unlike  the  revelation  which  she  professes  to  represent ; 
that  she,  as  our  mother,  has  a  right  to  our  confidence,  but  we,  as  her 
children,  have  ho  corresponding  right  to  be  instructed  in  all  which  she 
may  please  to  withhold  from  us  ;  rather,  that  in  first  claiming  our  obedi- 
ence, and  afterward  taking  us  into  her  confidence  and  telling  us  her 
secrets,  she  proves  herself  the  faithful  representative  of  our  Lord,  who  first 
called  His  disciples  servants,  and  afterward  treated  them  like  friends. 


CHAPTER   II. 

PREPARATION    FOR    MASS. 

C.  Considering  the  great  solemnity  of  the  act  which  the  priest  per- 
forms in  offering  the  adorable  Sacrifice  of  the  Mass,  I  conclude  that  he 
does  not  enter  upon  it  without  some  preparation  ? 

P.  You  are  right.  The  Church  is  too  much  alive  to  the  necessity  of 
such  preparation  to  leave  it  to  chance,  and  has  prescribed  prayers  for  the 
purpose,  to  be  used  according  to  the  opportunities  of  the  priest.  The 
particular  prayers  which  the  Church  appoints  to  be  said  before  Mass  are 
rather  matter  of  direction  than  of  obligation,  and  the  priest  is  left  to  his 
own  discretion  whether  he  will  use  them  or  any  part  of  them  ;  but  he 
does  not  satisfy  the  intentions  of  the  Church  unless  he  dedicate  a  portion 
of  his  time  before  Mass,  greater  or  less,  according  to  circumstances,  to 
prayer,  either  vocal  or  mental. 

C.  What  are  the  particular  devotions  which  the  Church  appoints  to  be 
used  by  the  priest  before  Mass  ? 

P.  Certain  of  the  Psalms,  with  prayers  for  pardon  and  aid.  The 
Psalms  prescribed  are  the  following ;  and  they  may  be  used  with  great 
profit,  not  only  by  the  priest,  but  by  those  also  who  hear  Mass,  provided 
they  have  leisure  for  much  previous  preparation.  They  are  the  83d, 
"  Quam  dilecta;"the  84th,  "  Benedixisti ;"  the  85th,  "  Inclina,  Domine, 
aurem  Tuam  ;  "  the  115th,  "  Credidi ;  "  and  the  129th,  "  Deprofundis." 


2l6  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

C.  Will  you  be  so  kind  as  to  explain  the  application  of  these  Psalms 
to  the  occasion  ? 

P.  The  83d  is  a  meditation  on  the  beauty  and  glory  of  God's  sacred 
House,  and  is  therefore  especially  suited  to  the  time  when  we  are  about 
to  enter  into  His  immediate  presence.  The  84th  recounts  the  blessings  of 
redemption,  and  is  accordingly  one  of  the  Psalms  in  the  office  of  Christ- 
mas-day. This,  too,  is  very  appropriately  used  in  drawing  near  God's 
altar  to  offer  up  the  great  Sacrifice  of  the  Eucharist  for  the  remission  of 
sin.  The  next  is  a  petition  for  mercy,  and  falls  in  with  the  whole  of  the 
first  part  of  the  Mass,  in  which  the  priest  and  people  conjointly  deprecate 
God's  anger,  that  they  may  approach  with  proper  dispositions  to  the  great 
offering.  The  115th  is  a  Psalm  of  confidence  in  the  Divine  mercy,  and 
contains  the  very  words  which  the  priest  afterward  employs  in  receiving 
the  precious  Blood  of  our  Redeemer  :  "  What  shall  I  render  to  our  Lord 
for  all  that  He  has  done  unto  me  ?  I  will  receive  the  chalice  of  salvation, 
and  call  upon  the  Name  of  the  Lord."  The  129th  is  the  well-known  "  De 
profundis,"  which  is  probably  added  as  a  Psalm  from  the  Office  of  the 
Dead,  for  whom,  as  well  as  for  the  living,  the  holy  Sacrifice  is  offered. 

C.  What  other  preparation  for  Mass  does  the  Church  require  of  her 
priests  ? 

P.  She  appoints  certain  prayers  to  be  said  while  he  washes  his  hands 
for  Mass,  and  while  he  puts  on  the  several  holy  vestments. 

C.  Why  should  the  priest  wash  his  hands  before  Mass,  especially  since 
he  washes  them,  at  least  in  part,  in  the  course  of  it  ? 

P.  For  two  reasons  ;  1 .  to  remind  himself  of  the  purity  which  is  needed 
in  those  who  draw  near  God's  altar  ;  2.  to  enable  him  to  handle  the  sacred 
vessels  and  sacred  linen  with  due  propriety. 

C.  Does  the  Church  account  even  the  vessels  and  linen  of  the  altar  as 
sacred  ? 

P.  So  much  so,  that  none  but  those  in  holy  orders  may  touch  the  ves- 
sels and  linen  which  come  in  contact  with  the  adorable  Body  and  Blood 
of  our  Lord,  except  by  a  permission  from  authority,  which  is  commonly 
extended  to  sacristans  and  others  directly  engaged  in  the  ceremonies. 

C.  What  are  the  names  of  the  different  holy  vestments  ? 

P.  First,  the  amice  (amictus,  a  covering),  which  is  an  oblong  piece  of 
linen  with  two  strings.  The  priest  first  puts  it  over  his  head,  then  on  his 
shoulders  (whence  it  is  called  also  humerale)  and  then  ties  it  round  the 
waist.  2.  The  alb,  a  long  white  linen  garment  reaching  almost  to  the  feet. 
It  is  white,  as  its  name  imports,  and,  together  with  the  amice,  signifies 
the  purity  of  the  priesthood.  3.  The  girdle,  with  which  the  priest  girds 
his  loins  in  memory  of  our  Lord's  admonition  to  readiness.  The  girdle  is 
also  significant  of  holy  chastity.     4.  The   maniple,   through    which  the 


PREPARA  TION  FOR  MA  SS.  217 

priest  puts  his  left  arm,  and  which  he  fastens  just  below  the  elbow.  It 
was  anciently  of  linen,  and  answered  the  purposes  of  a  handkerchief  ;  but 
it  is  now  made  of  stuff,  of  the  same  color  with  a  stole.  It  is  esteemed  the 
badge  of  present  sorrow  and  the  pledge  of  future  joy,  according  to  those 
words  of  the  125th  Psalm,  "Going  they  went  and  wept,  casting  their 
seeds  ;  but  coming  they  shall  come  with  joyfulness,  carrying  their 
sheaves  "  (in  the  original,  maniples).  5.  The  stole,  which  is  a  scarf  vary- 
ing in  color  with  the  day.  The  stole  is  worn  by  the  deacon  across  the  left 
shoulder  ;  but  it  is  crossed  over  the  breast  of  the  priest  at  his  ordination, 
and  in  that  form  he  always  wears  it  at  the  Mass.  6.  The  chasuble,  or 
outer  vestmen,  covering  the  person  before  and  behind,  and  bearing  both 
on  its  front  and  on  its  back  the  sign  of  the  Cross,  as  a  memento  of  the 
Passion  both  to  priest  and  people.  The  chasuble,  as  well  as  the  maniple 
and  stole,  varies  in  color  according  to  the  character  of  the  day.  These 
vestments,  together  with  the  surplice,  or  cotta,  are  all  blessed  before  use 
according  to  a  prescribed  form. 

C.  What  are  the  different  colors  used  by  the  Church,  and  how  are  they 
varied  according  to  different  days  ? 

P.  There  are  five  colors  used  by  the  Church  *in  the  celebration  of 
solemn  offices.  1.  White,  as  emblematic  of  purity,  is  proper  to  all  Feasts 
of  our  Lord  (except  those  relating  to  His  Passion),  to  all  days  of  the 
Blessed  Virgin  and  of  Saints  not  martyrs,  and  throughout  Easter  time  ;  it 
is  also  used  (in  countries  where  the  Roman  rite  prevails*)  on  festivals  of 
the  Blessed  Sacrament.  2.  Red,  the  color  of  blood,  is  proper  to  all  Mar- 
tyrs' days  ;  it  is  also  used  on  Whit  Sunday  and  within  its  Octave,  as  an 
emblem  of  the  fiery  tongues  in  the  form  of  which  the  Holy  Ghost  de- 
scended on  the  apostles.  3.  Green,  used  on  all  Sundays  on  which  no 
festival  occurs  (excepting  those  during  Octaves,  which  follow  the  rule  of 
the  Festival,  and  those  in  Advent,  Lent,  and  during  Easter  time),  as  being 
the  least  expressive  of  all  colors,  or,  perhaps,  as  being  the  prevailing 
color  of  nature.  4.  Purple,  a  mourning  color,  used  on  the  Sundays  of 
Advent  and  Lent,  the  two  great  penitential  seasons  ;  on  the  Rogation- 
days,  the  Ember-days,  and  at  all  special  Masses  of  supplication.f  5. 
Black,  used  on  Good  Friday,  and  in  all  Masses  of  the  Dead. 

C.  Does  the  Church  require  any  other  devotions  to  be  used  by  the 
priest  besides  those  which  are  called  his  "  Preparation  "  ? 

P.  Yes  ;  the  Church  appoints  prayers  to  be  used  by  him  on  putting  on 
each  of  the  sacred  vestments,  as  well  as  when  he  washes  his  hands. 
C.  What  are  these  prayers  ? 

*  In  France,  red  is  used  for  the  Blessed  Sacrament. 

f  Purple  is  used  also  on  the  Feast  of  the  Holy  Innocents,  unless  it  occurs  on  a  Sunday,  in  which  case 
red  is  used,  as  likewise  on  the  Octave-day. 


218  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

P.  They  are  as  follows  : 

On  washing  the  hands. 

Grant,  O  Lord,  such  virtue  to  my  hands,  that  they  may  be  cleansed 
from  every  stain,  and  that  I  may  serve  Thee  without  defilement  of  mind 
or  body. 

On  putting  on  the  amice. 

Place,  O  Lord,  on  my  head  the  helmet  of  salvation,  that  so  I  may  re- 
sist all  the  assaults  of  the  devil. 

On  putting  on  the  alb. 

Make  me  white,  O  Lord,  and  cleanse  my  heart ;  that  being  made  white 
in  the  blood  of  the  Lamb,  I  may  deserve  eternal  rewards. 

On  girding  himself  with  the  girdle , 

Gird  me,  O  Lord,  with  the  girdle  of  purity,  and  quench  in  my  reins 
the  fire  of  concupiscence  ;  that  the  virtue  of  continence  and  chastity  may 
abide  in  me. 

On  putting  on  the  maniple. 

May  I  deserve,  O  Lord,  to  bear  the  maniple  of  tears  and  sorrow,  that 
with  joy  I  may  receive  the  reward  of  my  labor. 

On  taking  the  stole. 

Restore  me,  O  Lord,  the  stole  of  immortality  which  I  lost  in  the  trans- 
gression of  our  first  parent  ;  and  although  unworthy  to  approach  Thy 
sacred  mysteries,  may  I  deserve  to  inherit  eternal  joys. 

On  putting  on  the  chasuble. 

O  Lord,  who  hast  said,  My  yoke  is  sweet  and  My  burden  is  light, 
grant  me  so  to  bear  Thy  yoke  that  I  may  obtain  Thy  grace. 

C.  What  other  forms  are  customary  in  putting  on  the  sacred  vest- 
ments ? 

P.  The  priest  makes  the  sign  of  the  Cross  on  himself  when  he  begins 
vesting,  and  kisses  the  amice,  maniple  and  stole,  as  he  puts  them  on,  or 
rather  a  small  cross  worked  on  each.  On  leaving  the  sacristy  he  bows  to 
the  Crucifix,  which  is  always  placed  in  it. 

C.  What  is  the  linen  used  in  the  service  of  the  altar  ? 

P.  The  principal  are,  i.  The  corporal,  so  called  because  the  sacred 
Body  of  our  Lord  rests  upon  it ;  2.  the  palla  or  pall,  a  square  covering  of 
linen,  which  is  placed  on  the  chalice  ;  3.  the  purificatory,  or  mundatory, 


THE  BEGINNING  OF  MASS.  219 

which  is  used  to  wipe  the  chalice  and  paten.  These  linens  are  all  blessed, 
and  may  not  be  touched  except  by  clergy  in  sacred  orders.  It  is  the  office 
of  the  subdeacon  to  wash  them,  which  he  does  in  three  waters,  which  are 
afterwards  thrown  into  the  sacrarium,  or  drain  for  carrying  off  all  sacred 
liquids  into  the  earth.  The  reason  of  these  precautions  is,  that  any  of  the 
above  linens  may  possibly,  in  spite  of  all  care,  have  contracted  atoms  of 
the  adorable  Sacrament. 


CHAPTER  III. 

THE  BEGINNING  OF    MASS. 

C.  What  ceremonies  does  the  priest  use  at  the  beginning  of  Mass  ? 

P.  Bearing  the  sacred  vessels  under  a  veil,  and  wearing  his  berretta,  he 
proceeds  at  a  slow  pace,  with  eyes  on  the  ground,  from  the  sacristy  to  the 
altar.  If,  on  his  way,  he  pass  the  high  altar,  or  an  altar  where  Mass  is 
saying,  and  the  Blessed  Sacrament  present,  he  makes  the  proper  reverence 
or  act  of  adoration,  as  may  be.  If  the  consecration  be  proceeding,  he 
kneels  and  adors  till  it  is  over.  Having  reached  the  altar  where  he  is  to 
celebrate,  he  makes  a  profound  reverence,  or,  if  the  Blessed  Sacrament  be 
in  the  tabernacle,  goes  on  one  knee.  Rising,  he  immediately  ascends  the 
steps,  and  having  deposited  the  sacred  vessels,  unfolded  the  corporal  and 
opened  the  Missal,  again  descends,  and  begins  the  Mass. 

C.  What  reflection  is  suggested  by  the  latter  action  ? 

P.  We  are  reminded  by  it  that  it  is  unbecoming  to  remain  in  God's 
holy  presence  till  we  have  first  cleansed  our  souls  by  acts  of  humiliation. 

C.  How  does  the  Mass  begin  ? 

P.  In  the  Name  of  the  Holy  and  Ever-blessed  Trinity,  which  the  priest 
pronounces  while  signing  himself  with  the  sign  of  the  Cross. 

C.  Has  the  Church  long  used  the  sign  of  the  Cross  as  an  introduction 
to  solemn  actions  ? 

P.  From  the  very  first  ages  of  Christianity.  At  the  end  of  the  second 
century,  Tertullian  writes :  "  At  every  moving  from  place  to  place,  at 
every  coming  in  and  going  out,  in  dressing,  at  the  baths,  at  table,  on 
lighting  candles,  going  to  rest,  sitting  down,  in  whatever  action  we  are 
engaged,  we  sign  ourselves  on  the  forehead  with  the  cross  (De  Cor. 
Mil.  §  3). 

C.  Having  crossed  himself  and  invoked  the  Blessed  Trinity,  what 
words  does  the  priest  then  use  ? 

P.  He  recites  the  forty-second  Psalm,  "  Judica  me,  Deus,"  prefacing 
and  following  it  by  one  of  the  verses  contained  in  it  as  an  antiphon. 

C.  What  is  an  antiphon  ? 


220  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

P.  Properly  it  means  a  song  in  response.  The  word  is  used  by  the 
Church  to  denote  short  verses  prefixed  and  added  on  to  the  Psalms,  and 
frequently  taken,  as  in  the  present  case,  from  the  Psalm  to  which  they 
are  joined,  as  a  sort  of  key  to  the  intention  of  the  Church  in  using  it,  or 
as  drawing  attention  to  that  part  of  it  on  which  she  desires  to  lay  pecu- 
liar stress.  Thus,  in  the  instance  before  us,  the  prominent  idea  of  the 
Psalm  is  brought  out  in  the  words  of  the  antiphon,  "  I  will  go  to  the  altar 
of  God." 

C.  What  means  the  response  of  the  minister,  "To  God  who  makes 
glad  my  youth  "  ? 

P.  We  may  regard  it  as  a  kind  of  encouragment  to  the  priest  to  proceed. 
Renewal  of  spiritual  strength  being  the  great  end  of  the  Holy  Eucharist, 
and  its  effect  on  every  rightly  prepared  heart,  there  is  a  singular  propri- 
ety and  beauty  in  reminding  the  priest  of  this  quality  of  Almighty  God 
as  the  renovator  of  youth  at  a  moment  when,  like  the  publican  in  the 
parable,  he  is  "  standing  afar  off,"  holding  himself  aloof  from  the  altar, 
as  if  waiting  for  encouragement  to  carry  his  desire  into  effect. 

C.  The  servers  at  Mass  generally  say  their  part  so  rapidly  as  to  leave 
no  time  for  such  reflections. 

P.  This  only  makes  it  the  more  necessary  that  those  who  hear  Mass 
should  know  something  of  its  words  and  ceremonies ;  an  acquaintance 
with  which,  added  to  the  requisite  attention  and  devotion,  will  enable  the 
mind  to  advert  in  an  instant  to  such  thoughts  as  are  suitable  to  the  oc- 
casion. 

C.  Please,  sir.  to  explain  the  Psalm,  "  Judica  me,  Deus." 

P.  It  is  a  Psalm  of  preparation  for  the  altar,  and  was  so  used  under 
the  Old  Dispensation.  "  Judge  me,  O  God,  and  separate  my  cause  from 
the  unholy  people  ;  from  the  unjust  and  deceitful  man  deliver  me."  Here 
we  may  consider  the  priest  as  pleading  with  God  at  the  foot  of  His  altar, 
for  deliverance  from  his  spiritual  enemies.  The  minister  answers  in  the 
name  of  the  congregation,  both  for  them  and  for  the  priest,  "  For  Thou 
art  God,  my  strength;  why  hast  Thou  rejected  me,  and  why  do  I  go  about 
sorrowfully,  while  the  enemy  afflicts  me  ?  "  As  if  to  say,  "  God  will  surely 
perform  what  you  ask  of  Him  for  yourself  and  for  us  ;  since  He  is  our 
true  strength:  wherefore,  then,  should  He  cast  us  off;  and  wherefore 
should  we  go  about  sorrowfully,  even  though  the  enemy  afflict  us  ?  "  The 
priest  continues,  in  the  accents  of  hopeful  prayer,  "  Send  forth  Thy  light 
and  Thy  truth  ;  they  it  is  which  have  drawn  me  away  "*  from  the  world, 
"  and  conducted  *  me  to  Thy  holy  mountain,"  even  Thy  Church,  "  and 
into  Thy  tabernacle  ;"  by  separating  me  off  from  sinners,  and  calling  me 
into  the  service  of  Thy  altar.     The  minister  replies,  in  the  words  of  the 

*  Deduxerunt  et  adduxerunt. 


THE  BEGINNING  OF  MASS.  221 

antiphon,  "  And  I  will  go  to  the  altar  of  God,  even  to  the  God  who 
maketh  glad  my  youth."  Confirmed  by  this  suggestion,  the  priest  con- 
tinues :  "  I  will  confess  to  Thee,  on  the  harp,  O  God,  my  God  ;  why  art 
thou  sorrowful,  O  my  soul ;  and  why  dost  thou  trouble  me  ? "  The  min- 
ister replies,  as  if  summing  up  the  grounds  of  confidence,  "  Hope  in  God  ; 
for  I  will  yet  confess  to  Him,  who  is  the  salvation  of  my  countenance  and 
my  God."  Assured  of  his  hope,  the  priest  continues,  "  Glory  be  to  the 
Father,"  etc.  "  I  will  go  to  the  altar  of  God."  Then,  "  Our  help  is  in 
the  name  of  our  Lord."  R.  "  Who  made  heaven  and  earth."  Then  fol- 
lows the  mutual  confession  and  prayer  for  absolution  between  the  priest 
and  minister  in  the  name  of  the  people. 

C.  What  is  the  meaning  of  joining  the  names  of  the  Blessed  Virgin 
and  other  saints  with  that  of  Almighty  God  in  the  "  Confiteor"  ? 

P.  We  call  on  the  Blessed  Virgin,  and  the  whole  court  of  heaven,  as 
witnesses  of  our  sorrow  ;  and  then  ask  them  to  pray  to  God  for  us.  We 
add,  in  the  enumeration  of  those  before  whom  we  desire  to  abase  our- 
selves, our  brethren  on  earth  as  well  as  in  heaven,  and  entreat  their 
prayers  likewise  ;  thus  enlisting,  as  it  were,  all  our  most  powerful  patrons 
and  best  friends  in  the  cause  of  our  necessity.  The  people  on  their  side, 
include  their  spiritual  father,  the  priest,  in  the  same  list  of  intercessors. 

C.  Why  do  priest  and  people  confess  to  one  another,  and  intercede 
for  one  another  ? 

P.  In  compliance  with  the  injunction  of  the  Apostle  St.  James,  "  Con- 
fess your  sins  one  to  another,  and  pray  one  for  another,  that  you  may  be 
saved  "  (St.  James  v.  16). 

C.  What  is  the  force  of  the  absolving  prayer,  "  Misereatur  vestri,"  etc.  ? 

P.  It  is  not  authoritative,  but  supplicatory ;  and  is  used  in  the  same 
sense  by  priest  and  people. 

C.  Is  it  true  also  of  the  form  "  Indulgentiam,"  etc.,  which  follows,  that 
it  is  no  more  than  a  prayer  ? 

P.  Yes;  for  in  it  the  priest  makes  himself  a  part  of  the  people,  saying 
Peccatorum  nostrorum  (c^rsins). 

C.  I  observe  that  when  the  priest  uses  the  same  form  before  giving 
the  Holy  Communion,  he  substitutes  vestrorum  for  nostrorum  {your  for  our 
sins). 

P.  Then  he  speaks  as  a  priest;  but  still  not  in  the  immediate  exercise 
of  his  absolving  power  as  in  the  confessional,  but  in  the  way  of  blessing. 
Another  difference  between  the  uses  of  this  form  before  Mass  and  at 
Communion,  will  be  noticed  in  its  place. 

C.  Does  not  the  priest  seem  to  lower  his  dignity  by  making  himself 
as  one  of  the  people,  confessing  with  them,  and  even  to  them,  and  ask- 
ing their  prayers  ? 


222  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

P.  The  dignity  of  the  priestly  office  is  amply  secured  in  the  eyes  both 
of  priest  and  people  by  the  whole  ritual  of  the  Church,  and  by  the  tenor 
of  all  his  dealings  with  his  flock.  On  the  other  hand,  it  is  most  impor- 
tant that  he  should  remember  how  he  is  a  sinner  like  others ;  and  that 
ihcy  should  be  moved  to  self-abasement,  as  well  as  loving  compassion, 
by  seeing  one  whom  God  has  "  set  among  the  princes  of  His  people  " 
humble  himself  to  the  dust,  like  the  most  guilty  of  those  for  whom  he  is 
to  intercede.  Our  great  High  Priest  had  no  need  to  offer  for  Himself  as 
well  as  for  the  people  ;  but  such  is  the  necessity  under  which  all  those  lie 
who  minister  at  His  altar  in  His  person.  And  it  is  meet  that  the  sacrifice 
of  a  sinner  should  be  prefaced  by  such  an  act  of  public  humiliation. 

C.  What  follows  the  Confessions  and  Absolutions  in  the  beginning  of 
Mass  ? 

P.  The  priest,  as  if  now  encouraged  to  proceed,  continues,  in  the 
words  of  the  84th  Psalm,  "  O  God,  Thou  being  turned,  wilt  quicken  us." 
41  Moved  towards  us  by  our  contrition,  Thou  wilt  now  impart  to  us  Thy 
Life-giving  Spirit."  The  minister  answers  in  the  words  of  the  same  Psalm  : 
"  And  Thy  people  shall  rejoice  in  Thee."  The  priest  continues :  "  O  Lord, 
show  us  Thy  mercy."  R.  "  And  grant  us  Thy  salvation."  "  O  Lord, 
hear  my  prayer."  R.  "  And  let  my  supplication  come  to  Thee."  "  Our 
Lord  be  with  you."  R.  "m  And  with  thy  spirit."  All  this  the  priest  says 
with  his  head  partially  inclined  to  the  altar,  as  though  still  preserving  the 
character  of  a  penitent.  At  length  he  becomes  erect ;  and  having  said, 
"  Let  us  pray,"  ascends  the  steps  of  the  altar,  repeating  in  silence  a  short 
prayer  for  deliverance  from  all  sin,  and  grace  to  enter  the  Holy  of  Holies 
with  right  dispositions.  He  next  prays,  by  the  merits  of  the  saints  whose 
relics  repose  in  the  altar,  and  of  all  the  saints,  that  God  would  be  pleased 
to  pardon  all  his  sin ;  and  at  the  same  time  kisses  the  altar. 

C.  Do  altars  always  contain  relics  ? 

P.  Yes ;  they  are  deposited  in  them  at  the  time  of  their  consecration. 

C.  Why  does  the  priest  often  kiss  the  altar  during  Mass  ? 

P.  As  a  sign  of  his  affection  and  close  adherence  to  Christ,  whom  the 
altar  represents. 


CHAPTER  IV. 

THE    INTROIT,  KYRIE  ELE1SON,  AND  GLORIA  IN    EXCELSIS. 

C.  I  observe  that  after  saying  the  short  prayer,  on  first  coming  to  the 
altar,  the  priest  moves  to  the  book  at  the  left-hand  corner  ;  and  then, 
making  the  sign  of  the  Cross,  goes  on  to  read  some  short  sentences.  What 
is  the  proper  name  for  this  portion  of  the  Mass  ? 


THE  INTROIT,  KYRIE  ELEISON,  ETC.  22o~ 

P.  It  is  called  the  Introit,  or  "  Entrance  "  upon  Mass  ;  and  consists  of 
a  short  passage,  nearly  always  from  Holy  Scripture  ;  with  a  verse  of  a 
Psalm,  and  the  Gloria  Patri ;  after  which  the  introductory  passage  is  re- 
peated. The  priest  begins  with  the  sign  of  the  Cross ;  because  this  is  the 
proper  commencement  of  the  Mass  itself,  the  previous  prayers  having 
been  rather  introductory.  The  Scripture  passage  is  of  the  nature  of  an 
antiphon  to  the  Psalm,  which,  in  primitive  times,  though  not  in  all  places,, 
was  said  entire.  When  the  service  of  the  Mass  was  afterwards  short- 
ened, the  first  verse  of  the  Psalm  alone  was  retained,  as  a  memento  and 
often  epitome  of  the  whole.  The  Gloria  Patri,  which  gives  a  joyful  char- 
acter to  the  Introit,  is  omitted  from  Passion  Sunday  to  Holy  Saturday,, 
and  in  all  Masses  of  the  dead. 

C.  Does  the  Introit  vary  from  day  to  day  ? 

P.  On  Sundays  and  greater  festivals  it  is  always  proper.  On  Saints" 
days  it  is  generally  from  the  office  common  to  all  saints  of  the  class, 
whether  martyrs,  confessors,  virgins,  etc.  ;  with  some  exceptions  in  favor 
of  saints  distinguished  for  some  peculiar  qualities  of  sanctity,  or  promi- 
nent in  some  great  work  of  faith  or  charity.  Thus,  for  instance,  St. 
Francis  of  Assisi,  who  was  distinguished  by  his  great  zeal  for  the  Cross, 
has  for  his  Introit  the  words  of  St.  Paul,  "  God  forbid  that  I  should  glory 
save  in  the  Cross  of  our  Lord  Jesus  Christ,"  etc.  St.  Laurence,  on  ac- 
count of  his  great  charity  to  the  poor,  has  the  words,  "  He  hath  dispersed, 
He  hath  given  to  the  poor,"  etc.  St.  Jerome  ^Emilian,  famed  for  his  com- 
passion towards  destitute  little  children,  has  the  words  of  the  Lamenta- 
tions, "  My  heart  is  poured  out  upon  the  earth  for  the  destruction  of  the 
daughter  of  My  people,  when  the  children  and  the  sucklings  fainted  away 
in  the  streets  of  the  city  "  (Lam.  ii.  1 1)  ;  followed  by  the  Psalm,  "  Praise 
the  Lord,  O  ye  children ;  praise  ye  the  Name  of  the  Lord."  St.  Ignatius 
of  Loyola  has  the  singular  honor  of  receiving  in  his  Introit  a  commemo- 
ration of  the  great  Order  which  he  founded  under  the  title  of  the  Society 
of  Jesus.  "  At  the  Name  of  Jesus,  let  every  knee  bow  of  those  that  are 
in  heaven,  on  earth,  and  under  the  earth :  and  let  every  tongue  confess 
that  our  Lord  Jesus  Christ  is  in  the  glory  of  God  the  Father ;  followed 
by  the  Psalm,  "  All  they  that  love  Thy  Name  shall  glory  in  Thee,  for 
Thou  wilt  bless  the  just."  The  Introit,  therefore,  is  one  of  those  spe- 
cial parts  of  the  Mass  which  give  it  a  character  according  to  the  day  or 
season. 

C,  What  follows  the  Introit  ? 

P.  The  Kyrie  elei'son,  or  ancient  Greek  form  of  "  Lord  have  mercy," 
which  is  repeated  thrice ;  then  Christe  elei'son  thrice  ;  and  then  Kyrie  elei'- 
son thrice  again. 

C.  What  means  this  reiterated  petition  ? 


224  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

P.  It  is  an  earnest  supplication  for  mercy,  suitable  to  the  commence- 
ment of  so  sacred  an  action.  There  is,  indeed,  something  very  striking 
and  beautiful  in  the  amount  of  penitential  and  supplicatory  addresses 
thrown  into  the  earlier  part  of  the  Mass,  and  alternating  with  expressions 
of  confidence  and  joy,  such  as  the  "  Gloria  Patri"  in  the  Introit.  It  im- 
ports a  kind  of  shrinking  awe  in  the  prospect  of  that  immense  privilege 
to  which  the  priest  is  admitted,  which  seems  to  overwhelm  him  in  pro- 
portion as,  in  the  fullness  of  his  heart,  he  gives  vent  to  the  emotions  of 
holy  gratitude. 

C.  But  why  is  the  Greek  form  retained  in  the  midst  of  a  Latin  office  ? 

P.  On  account  of  its  great  antiquity,  and  as  a  constant  memorial  of 
the  unity  of  the  Church,  which  admits  no  distinction  of  nation  or  province. 
Other  portions  of  the  Greek  ritual  are  retained  in  the  Latin  Church — as 
in  the  solemn  commemoration  of  the  Passion,  called  the  Improperia,  on 
Good  Friday.  The  Western  Church  in  this  way  manifests  her  sense  of 
relationship  with  the  Eastern,  and  her  continual  yearning  after  the  res- 
toration of  peace,  unhappily  broken  by  the  schism  which  has  torn  that 
portion  of  our  Lord's  heritage  from  her  maternal  embrace. 

C.  Is  the  Kyrie  ele'ison  very  ancient  ? 

P.  It  is  mentioned  by  several  of  the  ancient  Fathers.  St.  Gregory  the 
Great  implies  that  in  his  time,  as  at  present,  it  was  often  repeated,  and 
said  alternately,  in  the  Roman  Church,  between  the  clergy  and  people." 

C.  Why  is  Kyrie  ele'ison  said  six,  and  Christe  ele'ison  three  times  ? 

P.  The  number  nine  is  certainly  mystical  ;  and,  consisting  of  thrice 
three,  has  relation  to  the  Holy  and  Ever-blessed  Trinity.  Thus  Kyrie  is 
said  thrice  to  God  the  Father,  Christie  thrice  to  God  the  Son,  and  then 
Kyrie  again  thrice  to  God  the  Holy  Ghost. 

C.  What  is  the  Gloria  in  excelsis  ? 

P.  It  is  called  the  Angelical  Hymn,  as  opening  with  the  words  sung 
first  by  the  angels  at  the  announcement  of  our  Lord's  nativity.  The  rest 
of  the  hymn  has  come  down  to  us  by  tradition  from  the  remotest  an- 
tiquity. 

C.  When  was  it  first  introduced  into  the  Mass  ? 

P.  Very  anciently,  as  appears  from  the  Liturgies  of  St.  Chrysostom 
and  St.  Basil.  Pope  Nicholas  I.  ordained  that  it  should  be  used  on 
Maundy  Thursday  ;  Pope  Symmachus,  a.  d.  499,  that  it  should  be  said  on 
all  Sundays  in  the  year,  and  on  all  Martyrs'  days  ;  and  Pope  Telesphorus, 
that  it  should  be  sung  at  midnight  on  the  eve  of  the  Nativity.  These  or- 
dinances prove  that  it  was  previously  in  use  ;  and  we  may  rationally  sup- 
pose it  to  have  come  down  from  the  time  of  the  Apostles.  Some  believe 
a  portion  of  it  to  have  been  composed  by  St.  Hilary. 

*  Ep.  1.  vii.  64. 


THE  DO  MINUS  VOBISCUM.  225 

C.  I  observe  that  the  Gloria  in  excelsis  is  not  always  said  in  the  Mass. 
At  what  times  is  it  omitted  ? 

P.  On  all  ferial,  or  week  days,  observed  as  such  ;*  on  all  Sundays  in 
Advent  and  Lent ;  in  Masses  for  the  dead,  and  in  Votive  Masses  (except 
of  the  Angels,  and  of  the  Blessed  Virgin,  if  said  on  Saturday),  and  on 
special  occasions  of  penitence  and  humiliation. 

C.  What  is  a  Votive  Mass  ? 

P.  A  Mass  said,  out  of  particular  devotion,  in  honor  of  the  Blessed 
Trinity,  the  Holy  Spirit,  the  Holy  Angels,  the  Blessed  Virgin,  etc.,  apart 
from  the  regular  order  of  the  Church  offices.  Such  Masses  are  allowed 
by  the  Church,  for  a  sufficient  reason,  excepting  at  certain  solemn  seasons, 
when,  together  with  Masses  of  the  dead,  they  are  prohibited. 

C.  I  observe  that  the  priest  inclines  his  head  at  certain  words  in  the 
Gloria  in  excelsis  ;  what  are  they  ? 

P.  At  the  words,  "  We  adore  Thee,"  "  We  give  thanks  to  Thee;"  at  "  Re- 
ceive our  prayer,"  and  at  the  two  mentions  of  the  Holy  Name  of  Jesus. 

C.  Does  the  Church  authorize  the  practice  of  bowing  at  any  other 
names  than  that  of  our  Blessed  Lord  ? 

P.  Yes  ;  at  the  name  of  the  Blessed  Virgin,  of  the  saint  of  the  day, 
and  of  the  reigning  Pope ;  but  each  with  a  less  profound  inclination  than 
the  preceding.f 

C.  This  seems  a  direct  refutation  of  the  charge  brought  against  the 
Church  by  unbelievers  and  heritics,  of  honoring  the  Blessed  Virgin  with 
the  honor  due  to  our  Lord. 

P.  To  any  one  who  seriously  considers  the  office  of  the  Holy  Mass, 
such  a  charge  must  appear  not  only  unfounded,  but  absurd. 

C.  Is  the  Blessed  Virgin  named  in  the  Mass  ?     . 

P.  Yes,  several  times,  in  the  way  of  commemoration,  as  the  greatest 
of  all  saints. 

C.  Are  any  other  saints  named  ? 

P.  Yes,  as  we  shall  see  ;  especially  St.  John  the  Baptist,  SS.  Peter  and 
Paul,  and  St.  Andrew. 


CHAPTER  V. 


THE    DOMINUS    VOBISCUM. 

C.  What  follows  the  Gloria  in  excelsis  ? 

P.  The  priest  kisses  the  altar,  and  turning  to  the  people,  says,  "  Dom- 
inus  vodzsc2im,"  "The  Lord  be  with  you,"  or,   "  is  with  you." 

*  Except  in  Paschal  time. 

f  These  variations  are  prescribed  in  the  "  Caeremoniale  Episcoporum." 


226  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

C.  What  is  the  origin  of  this  salutation  ? 

P.  It  is  found  in  Scripture,  having  been  used  by  the  angel  who  sa- 
luted Gideon  (Judges  vi.  12),  by  Boas  in  addressing  his  reapers  (Ruth 
ii.  4),  and  by  Azarias  (2  Paralip.  xv.  2),  and  has  been  used  in  the  Church 
probably  from  the  time  of  the  Apostles. 

C.  What  means  the  salutation  and  its  answer  ? 

P.  It  may  be  taken  either  as  a  benediction  or  an  assurance,  to  which 
the  people  respond,  through  the  minister,  by  offering  the  same  salutation 
to  the  priest. 

C.  How  many  times  does  it  occur  in  the  Mass  ? 

P.  In  all  seven  times ;  and,  as  some  say,  in  the  way  of  safeguard 
against  the  seven  deadly  sins. 

C.  Why  should  the  priest  turn  round  to  the  people  when  he  is  engaged 
in  so  solemn  an  act  of  communion  with  Almighty  God  ? 

P.  To  assure  them  continually  of  his  good-will  toward  them,  to  re- 
mind them  that  they  are  parties  with  himself  in  the  great  act  he  is  per- 
forming, and  to  keep  up  their  attention  ;  even  as  our  blessed  Lord  Himself 
broke  off  three  several  times  from  His  prayer  in  the  garden  in  order  to 
sustain  the  fainting  hearts  of  His  Apostles  :  and  hence  the  Church  would 
have  us  remember  that  our  life  on  earth  is  divided  between  the  duties  of 
devotion  and  charity,  for  on  those  "  two  great  commandments  hang  all 
the  Law  and  the  Prophets  "  But  you  will  find  that  when  the  priest  has 
once  entered  upon  the  more  solemn  parts  of  the  Mass,  he  no  longer  salutes 
the  people  by  turning  toward  them. 


CHAPTER   VI. 

THE    COLLECT,     EPISTLE,    AND    GRADUAL. 

C.  When  the  priest  has  said  "  Dominus  vobiscum,"  and  the  minister 
has  responded  "  Et  cum  spiritu  tuo,"  I  observe  that  he  moves  to  the  epistle 
side  of  the  altar,  and  reads  one  or  more  prayers  ;  what  are  these  ? 

P.  They  are  termed  the  Collects  of  the  Day.  Before  commencing 
them,  he  says  "  Oremus,"  which  is  an  invitation  to  the  people  to  join  him 
in  prayer.  Its  being  in  the  plural  shows  that  the  Mass  is  a  common  act 
of  worship. 

C.  Excuse  me,  reverend  sir,  for  interrupting  you  ;  but  if  the  Mass  be 
a  common  act,  how  is  it  so  often  said  without  the  attendance  of  any  one 
but  the  server  ? 

P.  I  am  glad  to  answer  this  question.  The  Church  desires  that  there 
should  be  always  hearers  and,  if  possible,  communicants  ;    but  she  will 


THE  COLLECT,  EPISTLE,  AND  GRADUAL.  227 

not  suffer  the  backwardness  of  the  faithful  in  coming  to  Mass  and  Com- 
munion to  hinder  the  offering  of  that  precious  Sacrifice,  the  fruits  of  which 
extend  to  many  who  do  not  personally  assist  at  it.  All,  then,  which  the 
Church  makes  essential  is  the  presence  of  one,  who,  in  default  of  others, 
represents  the  body  of  the  faithful.  Moreover,  every  Mass  has  the  Angels 
to  assist  at  it,  besides  the  sick  of  the  parish,  and  others  who  are  present 
at  least  in  spirit.  It  is  the  pious  custom  in  Catholic  countries  to  toll  the 
church-bell  at  the  Elevation  in  the  Mass,  that  those  who  are  hindered 
from  assisting  may  adore  in  their  hearts.  The  same  practice  is  also  gain- 
ing ground  in  England. 

C.  What  is  the  origin  of  the  word  Collect  ? 

P.  Different  explanations  have  been  given ;  but  that  which  is  most 
generally  received  supposes  it  to  refer  to  the  "  gathering  together  "  of  the 
various  needs  and  desires  of  the  people  into  certain  forms  of  prayer. 

C.  By  whom  was  the  present  order  of  Collects  determined  ? 

P.  By  St.  Gregory  the  Great ;  although  the  use  of  collects  was  prior 
to  his  time. 

C.  What  is  the  subject  of  the  Collects,  and  why  are  there  often  more 
than  one  ? 

P.  The  first  and  principal  Collect  is  always  proper  to  the  Sunday  or 
festival,  and  if  on  a  week-day,  the  Collect  of  the  preceding  Sunday  is 
used.  On  greater  days  one.  Collect  only  is  said  ;  but  on  all  festivals,  ex- 
cept the  chief,  other  collects  are  admissible,  and  these  are  called  Com- 
memorations. On  Semi-doubles  there  are  three,  on  festivals  of  lower 
rank  there  may  be  five,  and  even  seven  Collects.  Besides  the  regular 
Collects  of  the  season,  there  are  occasional  ones  which  may  be  used  at 
the  discretion  of  the  bishop,  some  for  public  and  national  benefits,  such 
as  peace,  plenty,  and  the  like  ;  others  for  personal  graces  ;  others  for  the 
good  estate  of  the  Church,  the  Pope,  etc. 

C.  I  observe  that  the  priest  reads  the  Collects,  and  some  other  parts 
of  the  Mass,  with  his  hands  extended,  while  at  other  times  he  keeps  them 
joined.     What  is  the  meaning  of  this  ? 

P.  The  priest  extends  his  hands  in  imitation,  perhaps,  of  our  Lord 
upon  the  cross.  There  may  be  also  an  allusion  to  the  words  of  David  : 
"  Elevaho  manum  mearum  sacrificium  vespertinum"  (Ps.  cxl.  2)  ;  and  to 
Ps.  cxlii.  6  :  "I  stretched  forth  my  hands  to  Thee  ;"  " The  lifting  up  of 
my  hands  is  an  evening  sacrifice."  St.  Paul  bids  St.  Timothy  (1  Tim.  ii. 
9)  to  "pray,  lifting  up  holy  hands."  When  the  priest  prays  in  silence 
(except  in  the  Secret  Prayers,  which  follow  the  rule  of  the  Collects,  and 
during  the  chief  part  of  the  Canon)  he  joins  his  hands  together,  and  uses 
the  same  action  when  he  recites  the  Gospel  and  reads  the  short  sentences 
called  the  Offertory  and  Communion. 


*a8  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

C.  What  is  the  Epistle  ? 

P.  A  portion  of  Holy  Scripture,  so  called  because  it  is  generally  taken 
from  one  of  the  Apostolical  Epistles. 

C.  Was  this  anciently  read  in  the  Mass  ? 

P.  The  custom  of  reading  the  Scriptures  in  divine  assemblies  is  as  an- 
cient as  the  Scripture  itself  (see  Ex.  xxiv.,  Deut.  xxxi.,  2  Esd.  viii.).  It  is 
commonly  thought  to  have  been  St.  Jerome  who  arranged  the  Epistles  in 
the  Mass  according  to  the  present  order.  At  any  rate,  that  arrangement 
is  very  ancient.  St.  Ambrose  speaks  of  the  reverence  in  which  the  Epis- 
tle was  held  by  the  faithful  in  his  time.  On  the  Wednesdays  in  the  Em- 
ber-weeks the  Epistle  is  preceded  by  a  portion  of  the  Prophecies.  This  is 
considered  to  mean,  that  those  who  receive  sacred  orders  should  be  in- 
structed both  in  the  Old  and  New  Testaments.  On  the  Ember  Saturdays, 
the  day  of  the  Ordination  itself,  five  of  these  lessons  from  the  Prophets 
are  prescribed  ;  on  the  Vigil  of  Pentecost,  six ;  and  on  Holy  Saturday 
twelve,  on  account  of  the  public  baptisms  solemnized  on  those  days. 

C.  Why  does  the  minister  answer  " Deo gratias"  to  the  Epistle? 

P.  To  give  thanks  to  Almighty  God  in  the  name  of  all  the  people  for 
the  "unspeakable  gift"  of  His  holy  doctrine. 

THE    GRADUAL,    TRACT,    AND    SEQUENCE. 

C.  What  follows  the  Epistle  ? 

P.  The  Gradual  ;  so  called  from  gradus,  because  formerly,  and  still 
occasionally,  sung  (in  solemn  Masses)  from  the  steps  of  the  altar.  It 
usually  follows  the  character  of  the  Epistle,  to  which  it  is,  indeed,  a  kind 
of  response.  It  is  commonly  interspersed  with  one  or  more  verses  of  the 
Psalms. 

C.  Why  is  Alleluia  introduced  into  the  Gradual  ? 

P.  As  an  expression  of  the  joy  which  the  Church  feels  in  the  blessed 
truths  commemorated  in  the  Gradual.  It  is  repeated  as  if  in  consequence 
of  the  apostolic  injunction,  "  Rejoice  in  the  Lord  always  ;  again  I  say, 
Rejoice."  *  In  Paschal  time  the  Gradual  opens  with  two  Alleluias  besides 
those  which  occur  in  the  course  of  it. 

(Z  Is  the  Gradual  very  ancient  ? 

P.  Durandus  (lib.  iv.  cap.  xix.)  ascribes  the  present  arrangement  of 
the  Graduals  to  St.  Gregory,  St.  Ambrose,  and  Pope  Gelasius  ? 

C.  What  is  the  Tract  ? 

P.  On  all  ferial  or  week-days  (kept  as  such),  and  from  Septuagesima 
till  Easter,  the  Church  omits  the  Alleluias  ;  and  in  their  place,  and  dur- 
ing the  great  penitential  season,  substitutes  a  portion  of  the  Psalms,  which, 
from  the  leisurely  and  mournful  strain  in  which  it  is  sung,  is  called  a 

.   *  Phil.  iv.  4. 


THE  GOSPEL,  ETC.  229 

Tract.  The  Tracts  were  arranged  in  their  present  order  by  Pope  Celes- 
tine  or  Gelasius.  They  are,  however,  as  old  as  the  oldest  liturgies  in 
existence. 

At  certain  great  seasons  a  hymn  of  joy  is  introduced  between  the 
Epistle  and  Gospel,  which  is  called  the  Prose,  or  Sequence.  Such  are  the 
hymns,  "  Victimae  Paschali,"  used  during  the  Octave  of  Easter  ;  "  Veni 
Sancte  Spiritus,"  during  the  Octave  of  Pentecost ;  and  "  Lauda  Sion,"  dur- 
ing the  Octave  of  Corpus  Christi.  The  "  Dies  irae  "  is  the  Sequence  proper 
to  Masses  of  the  Dead,  and  is  an  exception  to  the  others  in  being  a  hymn 
of  mourning. 

THE    GOSPEL,    AND    SOME    CEREMONIES   USED    BEFORE    AND    AFTER   IT. 

C.  Will  you  kindly  proceed,  reverend  father,  with  your  account  of  the 
holy  Mass  ? 

P.  Willingly.  The  Epistle,  Gradual,  and  Tract,  or  Sequence,  ended, 
the  Missal  is  removed  to  the  other  corner  of  the  altar,  and  the  priest  goes 
to  the  middle,  and,  in  a  posture  of  profound  supplication,  says  two  pray- 
ers preparatory  to  reading  the  Gospel  of  the  day. 

C.  Be  so  kind  as  to  translate  and  explain  these  prayers. 

P.  The  first  is  called  the  "  Munda  cor  meum,"  and  is  as  follows  :  "  Al- 
mighty God,  who  didst  with  a  burning  coal  purify  the  lips  of  the  Prophet 
Isaiah ;  cleanse  also  my  heart  and  my  lips,  and  of  Thy  merciful  kindness 
vouchsafe  to  purify  me,  that  I  may  worthily  announce  Thy  holy  Gospel, 
through  Christ  our  Lord.  Amen."  The  allusion  in  this  beautiful  prayer 
is  to  Isaiah  vi.  6,  7  :  "  And  one  of  the  seraphim  flew  to  me,  and  in  his 
hand  was  a  live  coal,  which  he  had  taken  with  the  tongs  off  the  altar. 
And  he  touched  my  mouth,  and  said,  Behold,  this  hath  touched  thy  lips, 
and  thy  iniquities  shall  be  taken  away,  and  thy  sin  shall  be  cleansed." 

The  second  prayer  is  as  follows  :  "  May  the  Lord  be  in  my  heart  and 
on  my  lips,  that  I  may  worthily  and  competently  announce  His  Gospel." 

After  saying  these  prayers  in  secret,  the  priest  moves  to  the  Gospel 
side  of  the  altar  ;  and  having  said  "  Dominus  vobiscum"  and  received  the 
answer,  proceeds  to  announce  the  title  of  the  Gospel,  at  the  same  time 
signing  the  first  words  of  the  Gospel,  and  afterward  his  own  forehead, 
lips,  and  breast,  with  the  sign  of  the  cross. 

The  Gospel  consists  of  a  portion  of  the  writings  of  one  of  the  holy 
Evangelists  suitable  to  the  day  or  season.  On  days  commemorative  of 
any  event  in  our  Lord's  life,  or  in  that  of  the  blessed  Virgin,  the  Gospel 
usually  contains  the  narrative  of  such  event ;  on  the  Sundays  it  relates  to 
some  circumstance  in  our  Lord's  ministry  ;  on  days  sacred  to  the  memory 
of  saints,  it  is  ordinarily  taken  from  the  common  Office  of  the  Saints. 

The  Gospel  ended,  the  minister  answers,  "  Laus  Tibi,  Christe"  "  Praise 


230  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

be  to  Thee,  O  Christ ; "  and  the  priest  kisses  the  sacred  text,  saying  at  the 
same  time  the  words,  "  Per  evangelica  dicta  deleantur  nostra  delict  a." 
"  By  the  evangelical  words  may  our  sins  be  blotted  out." 

C.  Is  not  this  to  attribute  to  the  words  an  expiatory  virtue  ? 

P.  Some  understand  the  prayer  to  mean  only,  "  May  the  words  of  the 
Holy  Gospel  take  such  hold  of  our  minds  as  to  work  in  them  the  dispo- 
sitions necessary  to  the  remission  of  our  sins."  But  I  prefer  to  regard  it 
as  implying  that  the  words  themselves  carry  with  them  something  of  sac- 
ramental power,  as  being  the  words  of  the  Holy  Ghost. 

C.  Why  does  the  priest  kiss  the  sacred  text  ? 

P.  In  token  of  his  love  and  veneration  for  the  blessed  gift  of  the  Gos- 
pel. 

Here  follows  the  explanation  of  the  Gospel,  where  one  is  given  ;  and 
thus  ends  what  was  anciently  called  "the  Mass  Of  the  Catechumens." 
We  now  approach  that  portion  of  the  Liturgy  which  has  always  been  re- 
garded as  appropriate  more  peculiarly  to  the  Faithful  ;  and  it  begins,  as 
is  suitable,  with  the  Creed. 

THE    CREED. 

C.  What  follows  the  Gospel  in  the  Mass  ? 

P.  On  all  Sundays  in  the  year,  on  all  feasts  of  our  Lord  and  of  the 
Blessed  Virgin,  the  Apostles,  the  Doctors  of  the  Church,  and  on  some 
other  occasions,  it  is  followed  by  the  Creed  sometimes  called  the  Nicene, 
from  the  greater  portion  having  been  drawn  up  at  the  Council  of  Nicaea 
against  Arius,  but  more  properly  styled  the  Constantinopolitan,  having 
been  further  ratified  at  the  First  Council  of  Constantinople,  with  the  ad- 
dition of  its  latter  portion  then  framed  against  the  heresy  of  Macedonius. 

C.  Is  there  a  special  propriety  in  the  Creed  following  the  Gospel  ? 

P.  There  is  ;  since  it  embodies,  in  the  language  of  the  Church,  the 
great  doctrines  of  Divine  revelation,  especially  that  of  the  Holy  Trinity. 
Again,  it  is  a  suitable  introduction  to  the  Sacrifice  ;  as  it  is  a  confession 
of  faith  in  our  Divine  Redeemer,  who  is  both  Priest  and  Victim. 

C.  Why  does  the  priest  kneel  at  the  words  "  Et  incarnatus  est  "  ? 

P.  In  adoration  of  our  Lord's  blessed  Humanity,  and  in  profound  ac- 
knowledgment of  His  unspeakable  condescension  in  taking  our  flesh  upon 
Him. 


PART  II. 

Jrom  %  ©ffertory  to  tl)e  Communion. 


CHAPTER  I, 

THE    OFFERTORY    AND    OBLATION. 

P.  We  are  now  to  enter  upon  the  more  solemn  part  of  the  great  Eu- 
charistic  Office  ;  let  me  bespeak  your  reverent  and  devout  attention. 

After  the  Creed,  or,  on  days  when  it  is  not  said,  at  the  close  of  the 
Gospel,  the  priest  addresses  the  people  in  the  words  "  Dominus  vobiscum." 
After  receiving  the  answer,  he  turns  round  to  the  altar,  and,  with  hands 
joined,  reads  the  sentence  called  the  Offertory,  prefacing  it  by  the  invita- 
tion, "Oremus,"  "  Let  us  pray."  The  Offertory  is  usually  taken  from  the 
Psalms,  and,  like  the  Introit,  bears  upon  the  subject  of  the  day.  After 
reading  it,  the  priest  removes  the  chalice  to  one  side,  arranges  the  corpo- 
ral and  takes  into  his  hands  the  paten,  with  the  bread  of  the  Sacrifice 
resting  upon  it,  elevating  it  as  high  as  his  breast.  Then,  first  raising  his 
eyes  to  the  crucifix,  and  afterwards  fixing  them  on  the  bread,  he  recites 
secretly  the  prayer  of  oblation :  "  Accept,  Holy  Father,  Almighty 
Eternal  God,  this  immaculate  Host,  which  I,  Thy  unworthy  servant,  offer 
Thee,  my  living  and  true  God,  for  my  innumerable  sins,  offences,  and 
negligences,  and  for  all  now  present ;  moreover  for  all  the  faithful,  living 
and  dead,  that  it  may  be  profitable  for  my  own  and  for  their  salvation, 
unto  life  eternal.  Amen."  The  priest  then  lowers  the  paten  with  the 
bread  to  within  a  short  distance  of  the  altar,  makes  with  it  the  sign  of  the 
Cross,  and,  depositing  the  sacred  bread  before  him  on  the  corporal,  places 
the  paten  partially  under  the  corporal  on  his  right. 

C.  Why  is  the  term  "  Immaculate  Host  "  (or  Victim)  applied  to  the 
material  of  the  Sacrifice  before  consecration  ? 

P.  Your  question  is  a  very  apt  one.  The  term  can  only  be  employed 
by  anticipation.  Although  the  subject  of  the  oblation  is  as  yet  bread  and 
wine  only,  yet  the  priest  herein  offers  the  whole  substance  and  future  ac- 
tion of  the  Mass. 

C.  Why  does  the  priest  make  the  sign  of  the  Cross  before  depositing 
the  holv  bread  on  the  altar  ? 


232  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

P.  To  signify  that  the  oblation  has  its  effect  from  the  Cross  and  Pas- 
sion of  our  Redeemer. 

C  What  is  represented  by  the  sacred  Host  lying  on  the  corporal  ? 

P.  The  meek  submission  of  our  Blessed  Lord  to  the  will  of  His  Eternal 
Father  in  the  Garden  of  Gethsemane.  "  He  fell  upon  His  face,"  as  we 
read  in  St.  Matthew  xxvi.  39. 

C.  Proceed,  sir,  if  you  please,  with  your  account  of  the  Oblation. 

P.  The  priest,  having  completed  the  oblation  of  the  bread,  takes  the 
chalice  to  the  Epistle  side  of  the  altar,  and,  after  wiping  it  carefully,  pours 
into  it  a  small  quantity  of  wine  from  a  cruet,  which  he  receives  from  the 
hands  of  the  server,  who  first  kisses  it  (as  prescribed  in  the  rubrics  of  the 
Missal),  in  token  of  reverence  to  the  priest  and  devotion  to  the  service  of 
the  altar.  The  priest  afterwards  receives  the  cruet  of  water,  previously 
making  over  it  the  sign  of  the  Cross  as  an  act  of  blessing,  and  then,  as  he 
pours  some  drops  from  it  into  the  chalice,  says  the  following  prayer :  "  O 
God,  who  didst  wonderfully  form  the  substance  of  human  nature,  and 
yet  more  wonderfully  regenerate  it  ;  grant  us,  by  the  mystery  of  this 
water  and  wine,  to  be  united  with  His  Divinity,  who  deigned  to  become 
partaker  of  our  Humanity,  Thy  Son  Jesus  Christ  our  Lord,  who  liveth 
and  reigneth  with  Thee  in  the  unity  of  the  Holy  Ghost,  God  for  ever  and 
ever.  Amen."  While  in  the  act  of  saying  this  prayer,  the  priest  wipes 
the  inside  of  the  chalice  with  the  mundatory  down  to  the  surface  of 
the  wine,  and  then  places  it  near  the  middle  of  the  altar,  to  which 
he  himself  moves  ;  and,  having  covered  the  still  exposed  portion  of  the 
paten  with  the  folded  mundatory,  proceeds  to  make  the  oblation  of  the 
chalice. 

C.  Why  is  the  priest  required  to  be  so  careful  in  wiping  off  any  drops 
of  wine  which  may  have  adhered  to  the  inside  of  the  chalice  ? 

P.  For  a  theological  reason.  It  is  not  certain  among  divines  whether 
these  drops,  separated  from  the  main  body  of  the  wine,  might  not  partake 
in  the  effects  of  the  consecration.  According  to  the  opinion  in  the  affirm- 
ative, if  care  were  not  previously  taken  to  remove  them,  portions  of  the 
sacred  Blood  of  our  Lord  might  remain  in  the  chalice  after  the  ablution,  and 
thus  be  exposed  to  the  danger  of  irreverence.  To  obviate  this  risk,  and  to 
ensure  the  priest  against  all  scruples  on  the  point,  the  rubric  directs  that 
the  interior  of  the  chalice  shall  be  cleared  of  all  detached  portions  of  the 
wine. 

C.  Is  the  addition  of  a  small  quantity  of  water  to  the  wine  essential 
to  the  Sacrament  ? 

P.  No  ;  the  Sacrament  is  valid  if  wine  alone  be  used  ;  but  the  addi- 
tion of  water  is  binding  upon  the  priest,  under  pain  of  mortal  sin. 

C.  Why  is  water  added  ? 


THE  OFFER  TOR  Y  AND  OB  LA  TION.  233 

P.  It  is  added  by  order  of  the  Church  on  the  strength  of  a  most  an- 
cient, and,  as  is  generally  supposed,  apostolical  tradition.  The  practice 
is  mentioned  by  some  of  the  earliest  Fathers  of  the  Church,  especially  by 
St.  Justin  and  St.  Cyril  of  Alexandria.  It  is  noticed  by  the  third  Council 
of  Carthage.  Bingham,  the  ecclesiastical  antiquary,  not  himself  a  Cath- 
olic, acknowledges  and  testifies  to  its  great  antiquity,  as  do  also  other 
writers  ot  the  Protestant  religion. 

C.  What  is  the  reason  of  the  practice  ? 

P.  It  refers  to  the  issue  of  "  blood  and  water  "  from  the  side  of  our 
divine  Redeemer  after  His  death.  It  is  likewise  symbolical  of  the  Incar- 
nation :  the  wine  as  the  more  precious  element,  representing  His  divinity; 
the  water,  as  the  inferior,  His  sacred  humanity.  This  will  be  evident 
from  the  prayer  used  during  its  infusion,  of  which  a  translation  has  been 
given  above. 

There  may  also  be  a  reference  to  the  two  principal  Sacraments  of 
Baptism  and  the  Holy  Eucharist,  whereof  the  first  is  necessary  as  a  pre- 
liminary to  the  second. 

C.  Why  does  the  priest  bless  the  water,  and  not  the  wine? 

P.  Because  the  wine  is  about  to  receive  consecration,  but  not  the 
water,  which  is  lost  in  the  substance  of  the  wine,  and  requires  a  previous 
sanctification  by  the  blessing  of  the  priest  on  account  of  being  set  apart 
to  so  sacred  a  purpose. 

C.  Why  does  the  priest  put  so  little  water  into  the  chalice  ? 

P.  In  order  that  the  substance  of  the  wine  may  not  be  impaired  by 
the  addition  of  the  water,  but  rather  the  water  immediately  taken  up  into 
the  substance  of  the  wine. 

C.  What  follows  next  in  the  ceremonies  ? 

P.  The  priest,  having  now  moved  to  the  middle  of  the  altar,  takes  the 
chalice  by  the  knot  with  one  hand,  and  with  the  other  supporting  the 
foot,  holds  it  about  the  height  of  his  eyes,  and,  looking  up  to  the  Crucifix, 
pronounces  the  prayer  of  oblation,  which  is  as  follows  :  "  We  offer  Thee, 
O  Lord,  the  Chalice  of  Salvation,  beseeching  Thy  clemency  that  in  the 
sight  of  Thy  divine  majesty  it  may  ascend  with  the  odor  of  sweetness 
for  our  salvation,  and  for  the  salvation  of  the  whole  world.  Amen." 

C.  Why  does  the  prayer  run  thus :  "  We  offer  "  ? 

P.  Because,  at  solemn  Mass,  the  assisting  deacon  joins  with  the  priest 
in  the  oblation  of  the  Chalice. 

C.  But  why  is  the  same  form  used  at  Low  Mass  ? 

P.  The  Church  has  but  one  Liturgy  ;  and  its  form  presumes  that  more 
solemn  celebration  which  is  most  according  to  her  intentions.  Low  Mass 
differs  from  High  Mass  in  the  way  of  omissions  alone. 

C.  Is  not  the  phrase  "  Chalice  of  Salvation  "  found  in  Holy  Scripture  ? 


234  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

P.  Yes;  in  the  115th  Psalm. 

C.  When  the  priest  has  offered  the  chalice,  what  follows  ? 

/'.  1  Ic  lowers  it.  as  he  did  the  paten,  to  within  a  short  distance  of  the 
altar,  and  then  makes  with  it  the  sign  of  the  Cross  over  the  part  of  the 
corporal  on  which  he  places  it.  Then  covering  it  with  the  pall,  he  leaves 
it  on  the  altar,  and  says,  with  head  inclined,  and  hands  joined  and  rest- 
ing on  the  edge  of  the  altar,  the  following  humble  prayer,  founded  on 
Dan.  iii.  39 :  "  In  the  spirit  of  humility,  and  in  a  contrite  heart,  grant  us, 
O  Lord,  to  be  received. by  Thee;  and  let  this  our  sacrifice  be  so  made  in 
Thy  sight  that  it  may  please  Thee,  O  Lord  God."  The  priest  next  invokes 
the  grace  of  God  the  Holy  Ghost,  to  bless  the  Sacrifice.  Raising,  and 
then  immediately  lowering,  his  hands,  he  says :  "  Come,  O  Sanctifier,  Al- 
mighty, Eternal  God,  and  bless  »f«  this  Sacrifice,  prepared  to  Thy  Holy 
Name."  At  the  same  time  he  blesses  the  Offering,  making  the  sign  of 
the  Cross  over  the  paten  and  the  chalice. 

THE    LAVABO. 

C.  I  observe,  that  at  this  period  in  the  Mass,  the  priest  moves  to  the 
Epistle  side  of  the  altar  ;  for  what  purpose  ? 

P.  He  moves  to  the  side,  in  order  to  wash  the  tips  of  his  fingers  in  a 
small  vessel  prepared  for  the  purpose.  While  the  server  is  pouring  water 
on  them  the  priest  says  a  portion  of  the  25th  Psalm. 

C.  What  is  the  meaning  of  this  action  ? 

P.  The  priest  washes  the  thumb  and  forefinger  of  each  hand,  which, 
at  his  ordination,  were  consecrated  for  the  offering  of  the  Adorable  Sac- 
rifice, lest,  in  the  previous  part  of  the  ceremonies,  any  crumb  of  the  sacred 
bread  or  other  matter,  may  have  adhered  to  them.  The  symbolical  use  of 
this  action  is  to  remind  him  incessantly  of  the  purity  required  in  those  who 
come  before  God  at  His  altar.  The  ends  of  the  fingers,  and  not  the  hands, 
are  washed,  to  express  that  the  priest  should  be  "  clean  wholly."  (See 
St.  John  xiv.  10.) 

C.  Is  this  practice  of  great  antiquity  ? 

P.  It  is  an  apostolical  tradition,  originating  in  the  custom  of  the  Jews, 
who  frequently  washed  their  hands  at  the  time  of  their  sacrifices.  It  is 
noticed  by  St.  Clement,  St.  Cyril,  and  others. 

C.  Will  you  be  pleased,  sir,  to  explain  the  Psalm  "  Lavabo,"  recited 
by  the  priest  while  in  the  act  of  washing  and  drying  his  fingers  ? 

P.  It  is  the  latter  portion  of  the  25th  Psalm,  and  is  found  in  the  Lit- 
urgy of  St.  Peter.  It  is  singularly  appropriate,  both  to  the  act  of  washing 
and  to  the  purity  which  that  act  denotes.  "  I  will  wash  my  hands  among 
the  innocent,  and  will  compass  Thy  altar,  O  Lord,  that  I  may  hear  the 
voice  of  Thy  praise,  and  tell  of  all  Thy  wondrous  works.     I  have  loved, 


THE  OBLATION.  235 

0  Lord,  the  beauty  of  Thy  House,  and  the  place  where  Thy  glory  dwell- 
eth.  Destroy  not,  O  God,  my  soul  with  the  wicked,  nor  my  life  with 
bloodthirsty  men  ;  in  whose  hands  are  iniquities  ;  their  right  hand  is  full 
of  gifts.  But  as  for  me,  I  have  walked  in  my  innocence ;  redeem  me,  and 
have  mercy  on  me.     My  foot  hath  stood  in  the  direct  way  ;  in  the  churches 

1  will  bless  Thee,  O  Lord." 

C.  How  do  you  understand  those  passages  :  "  I  have  washed  my  hands 
among  the  innocent."  "As  for  me,  I  have  walked  in  my  innocence,"  etc. 
How  can  a  sinner  use  such  language  of  himself  ? 

P.  Certainly  the  priest  does  not  hereby  deny  that  he  is  a  sinner.  For 
he  adds,  "redeem  me,  and  have  mercy  on  me."  But  there  is  a  true, 
though  assuredly  not  a  boastful  sense,  in  which  every  priest  can  say,  "  I 
have  walked  in  my  innocence."  His  state  is  a  state  of  innocence  ;  secured 
by  its  obligations  against  many  of  the  worst  forms  of  evil.  From  the 
time  of  his  entering  on  that  state,  which  is  usually  long  before  he  becomes 
a  priest,  he  may  say,  "  My  foot  hath  stood  in  the  direct  way."  And  be- 
cause he  speaks,  not  as  an  individual,  but  in  the  name  of  his  order,  he 
may  recount  its  privilege  of  sanctity  without  any  breach  of  personal  hu- 
mility. 

C.  Thank  you,  sir.  I  now  see  that  there  is  a  peculiar  beauty  in  the 
priest  thus  reminding  himself,  in  words  not  his  own,  but  of  the  Holy 
Spirit,  of  the  innocence  which  belongs  to  his  state. 

P.  You  have  precisely  hit  the  point ;  and  you  will  see,  on  reflection, 
that  so  far  from  such  language  endangering  personal  humility,  the  light 
which  it  throws  upon  the  character  of  the  priestly  state  is,  of  all  things, 
the  most  apt  to  fill  the  individual  priest  with  a  humbling  sense  of  his  own 
unworthiness,  and  amazement  at  the  goodness  of  God  in  calling  such  a 
one  into  His  confidence,  and  suffering  him  to  approach  Him  in  these 
adorable  mysteries. 

THE    OBLATION    CONTINUED. 

C.  What  follows  upon  the  priest's  return  to  the  middle  of  the  altar  ? 

P.  Having  now  exercised  himself  in  fresh  acts  and  desires  of  purity, 
he  proceeds  in  the  oblation  with  increased  confidence.  Placing  his  hands 
on  the  altar,  as  if  offering  all  his  powers  in  the  work  in  which  he  is  en- 
gaged, he  calls  upon  the  whole  Blessed  Trinity  to  receive  the  oblation. 
The  prayer  is  as  follows :  "  Receive,  O  Holy  Trinity,  this  oblation  which 
we  make  Thee  in  memory  of  the  Passion,  Resurrection,  and  Ascension  of 
our  Lord  Jesus  Christ,  in  the  honor  of  Blessed  Mary  ever  Virgin,  of  Blessed 
St.  John  the  Baptist,  and  of  the  holy  Apostles  St.  Peter  and  St.  Paul,  of 
these  and  of  all  the  saints,  that  it  may  be  profitable  to  their  honor  and 
our  salvation  ;  that  they  whose  memory  we  keep  on  earth  may  vouch- 
safe to  pray  for  us  in  heaven,  through  the  same  Christ  our  Lord.  Amen." 


236  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

C.  Is  this  a  new  oblation,  or  a  continuation  of  the  former  ? 

P.  It  is  most  probably  the  latter ;  the  washing  of  the  fingers  being 
an  incidental  ceremony  ;  after  which  the  priest  returns  to  the  act  of  obla- 
tion with  additional  fervor. 

C.  Why  are  the  Passion,  Resurrection,  and  Ascension  of  our  Lord 
here  commemorated  ? 

P.  In  the  beginning  of  the  Mass,  called  the  Mass  of  the  Catechumens, 
His  Advent,  Nativity,  and  Teaching  are  represented  ;  His  Advent  in  the 
Introit,  His  Nativity  in  the  Gloria  in  excelsis,  His  Teaching  in  the  Gos- 
pel. But  in  the  Sacrifice,  which  is  the  Mass  of  the  Faithful,  the  great 
essential  mysteries  of  our  salvation  are  expressed,  and  of  this  we  are 
reminded  in  the  oblation  preparatory  to  it.     We  now  come  to 

THE  "  ORATE  FRATRES "  AND  SECRET  PRAYERS. 

C  What  is  the  "  Orate  Fratres  "  ? 

P.  "  Orate  Fratres  "  are  the  first  two  words  of  an  address  which,  at 
this  part  of  the  Mass,  the  priest  makes  to  the  faithful  present,  and  they 
signify,  "  pray,  brethren."  The  whole  prayer  is  as  follows :  "  Pray, 
brethren,  that  my  sacrifice  and  yours  may  be  acceptable  to  God  the 
Father  Almighty."  Of  this  prayer  the  first  two  words  only  are  said  aloud 
towards  the  people,  the  rest  in  secret  towards  the  altar.  Thus  the  priest, 
distrusting  his  own  merits,  and  knowing  himself  to  be  compassed  with 
infirmities,  invites  those  present  to  join  their  prayers  with  his  own,  to  the 
end  the  Sacrifice  he  is  to  offer  for  himself,  and  for  them,  may  be  well- 
pleasing  in  the  sight  of  their  common  Father. 

C.  I  observe  that  the  priest  speaks  of  the  Sacrifice  as,  in  some  sense, 
the  act  of  the  people  as  well  as  his  own. 

P.  He  does  so.  As  we  proceed,  you  will  see  that  the  Church  regards 
the  faithful  present  as,  in  some  sort,  joint  offerers  with  the  priest.  There 
is  a  singular  beauty  in  the  priest  reminding  the  people  of  their  common 
interest  in  the  Sacrifice,  while  he  is  asking  for  their  prayers. 

C.  Do  the  people  respond  to  this  appeal  of  the  priest  ? 

P.  They  do  so,  through  the  minister ;  and  should  themselves  either 
employ  the  same  words,  or  at  least  join  in  their  sentiment. 

The  answer  is  as  follows :  "  May  our  Lord  receive  this  sacrifice  from 
thy  hands,  to  the  praise  and  glory  of  His  Name,  to  our  profit,  and  to  that 
of  all  His  Holy  Church."  To  this  prayer  the  priest  answers,  in  a  low 
voice,  Amen.  He  then  reads  out  of  the  Missal  the  prayer,  or  prayers, 
called  Secret,  corresponding  in  number  and  in  subject  with  the  collects 
said  in  the  earlier  part  of  Mass,  and  always  bearing  upon  the  oblation. 

C.  Why  are  these  prayers  read  in  secret  ? 

P.  The  priest,  having  invited  the  hearers  to  pray,  leaves  them  in  that 


THE  PREFACE.  237 

occupation,  while  he,  with  Anna,  the  mother  of  Samuel,  speaks  to  God 
in  his  heart,  and  only  moves  his  lips.*     We  now  come  to 

THE    PREFACE. 

C.  What  is  the  Preface  ? 

P.  The  priest  and  people  being  now  duly  prepared  for  the  Sacrifice, 
proceed  to  the  sacred  Action,  and  first  join  their  hearts  and  voices  in  a 
song  of  praise  and  thanksgiving. 

C.  Whence  comes  the  use  of  a  Preface  in  the  Mass  ? 

P.  From  the  time  of  the  Apostles.  It  is  found  in  St.  Clement,  almost 
in  the  very  words  now  used,  and  in  all  the  ancient  Liturgies. 

C.  How  many  different  Prefaces  are  used  in  the  Mass  ? 

P.  In  all  eleven.  Their  general  purport  is  the  same,  but  they  vary,  in 
words,  according  to  the  subject  of  the  season. 

C.  What,  then,  is  their  general  purport  ? 

P.  To  give  praise  to  God  for  His  mercies  in  the  redemption  of  man- 
kind ;  to  call  upon  the  Angels  to  assist  at  our  great  Sacrifice  ;  and  put  our- 
selves into  communion  with  them  in  the  songs  of  love  and  adoration  which 
they  continually  present  at  the  Throne  of  God. 

C.  Mention,  sir,  if  you  please,  the  several  Prefaces. 

P.  They  are  as  follows  :  for  the  Nativity,  the  Epiphany,  Lent,  Passion- 
tide,  Easter,  Ascension,  Whit-Sunday,  Trinity,  for  the  Blessed  Virgin, 
the  Apostles,  and  a  common  Preface  for  days  to  which  no  other  is  ap- 
propriated. 

C.  Are  the  several  Prefaces  used  only  at  the  times  to  which  they 
properly  belong  ? 

P.  Not  altogether  so.  That  for  the  Nativity  is  used  not  only  during 
the  Octave  of  Christmas,  but  on  the  Feasts  of  the  Most  Holy  Name  of 
Jesus,  of  the  Purification,  of  Corpus  Christi,  and  of  the  Transfiguration. 
That  "of  the  Cross,"  proper  to  Passion-tide,  is  used  also  on  the  Feasts 
of  the  Invention  and  Exaltation  of  the  Holy  Cross,  on  the  Festivals 
relative  to  the  Passion  of  our  Blessed  Lord  which  fall  upon  the  Fridays  in 
Lent,  and  on  that  of  the  Sacred  Heart;  that  for  Trinity  Sunday  is  used  on 
all  Sundays  in  the  year  which  have  no  Preface  of  their  own,  and  that  for 
the  Apostles  on  the  Feasts  of  St.  Peter's  Chair  at  Rome  and  at  Antioch. 

C.  What  is  the  meaning  of  "Per  omnia  saecula  saeculorum,"  with 
which  the  Preface  appears  to  open  ? 

P.  These  are  the  concluding  words  of  the  last  Secret  Prayer,  and  sig- 
nify "  For  ever  and  ever,"  or  "  World  without  end."  The  priest,  having 
concluded  the  Secret  all  but  these  last  words,  lays  his  hands  upon  the  altar 
and  says  them  aloud,  as  if  to  certify  to  the  faithful  present  that  he  has 

*  See  1  Kings  i. 


ORDER  AND  CEREMONIAL  OF  THE  MASS. 

been  joining  them  in  prayer,  agreeably  to  his  invitation  and  their  response, 
foi  the  acceptance  of  the  Sacrifice.  They  respond  to  them,  Amen,  as  if 
accepting  and  reciprocating  his  assurance.  The  priest  then,  without  turn- 
ing round,  proceeds,  "Our  Lord  be  with  you  ;"  as  if  to  console  them  in 
return  for  their  assistance,  to  encourage  them  in  their  pious  intentions, 
and  to  prepare  them  for  the  solemn  action  about  to  take  place.  To  this 
salutation  the  people  respond  as  usual. 

C.  Hitherto  the  priest,  since  he  went  up  to  the  altar,  has  always  turned 
toward  the  people  when  addressing  these  words  to  them.  Why  does  he 
now  say  the  words  toward  the  altar  ? 

P.  The  Preface  is  the  introduction  to  the  sacred  Canon,  or  Action,  of 
the  Sacrifice,  the  most  solemn  part  of  the  whole  Mass  ;  and  now  that  the 
priest  has  once  entered  upon  it,  he  turns  no  more  to  the  people  till  it  is 
concluded,  but  remains  in  the  most  intimate  communion  with  Almighty 
God,  and  with  the  whole  host  of  heaven. 

C.  There  seems  an  extraordinary  beauty  and  fitness  in  this  provision. 
Proceed,  sir,  if  you  please,  with  the  other  verses  and  responses  introduc- 
tory to  the  Preface. 

P.  The  priest  next,  raising  his  hands  from  the  altar,  and  thus  suiting 
the  action  to  the  words,  addresses  the  people  with  the  invitation,  "  Lift 
up  your  hearts  ; "  as  if  saying,  "  Let  us  now  withdraw  entirely  from  earth, 
and  put  ourselves  into  communion  with  the  Angels  in  heaven,  that  we 
may  worthily  prepare  for  the  coming  of  our  Lord,  both  God  and  Man." 
To  this  invitation  the  people  respond  in  the  person  of  the  minister,  "  We 
have  them  with  our  Lord  ;  "  that  is,  "  Our  hearts  are  already  lifted  up,  and 
with  our  Lord."  The  priest  then  proceeds,  "  Let  us  give  thanks  unto  our 
Lord  God  ;  '  a  tribute  which  is  due  to  Him  whom  we  acknowledge  to  be 
such  by  lifting  up  our  hearts  to  Him.  Let  us  therefore  thank  Him  for  all 
His  benefits,  and  especially  for  the  Eucharistic  Sacrifice.' "  To  this  the 
clerk  answers  in  the  name  of  the  people,  "  It  is  meet  and  just ;"  "meet " 
in  respect  of  His  manifold  benefits,  and  "just"  on  our  parts  who  so 
largely  enjoy  them. 

C.  Does  not  the  priest  accompany  the  latter  words  by  a  fresh  action  ? 

P.  He  does  so.  His  hands  which  were  raised  at  the  "  Sursum  corda," 
he  now  joins,  at  the  same  time  inclining  his  head  in  lowly  reverence  at 
the  remembrance  of  the  Divine  mercies. 

C.  How  does  the  priest  go  on,  after  the  clerk  has  answered,  "  It  is 
meet  and  just "  ? 

P.  He  then  begins  the  Preface  itself,  by  echoing,  as  it  were,  the  pious 
sentiment  of  the  response,  and  repeating  it  with  increased  force,  "  It  is 
verily  meet  and  just,  right  and  salutary."  "  Right  and  salutary,"  no  less 
than  "  meet  and  just."     "  Meet'"  for  Him  who  claims  our  homage,  "  just " 


THE  PREFACE.  239 

in  us  who  bestow  it  ;  "  right  "  on  both  these  and  on  all  other  accounts  ; 
"salutary,"  for  it  conduces  to  our  salvation,  "that  we  should  always  and 
every  where  give  thanks  to  Thee."  For  the  holy  Psalmist  bids  us  to 
"  bless  our  Lord  in  every  place  of  His  dominion  ; "  *  and  again  he  says, 
"  I  will  bless  the  Lord  at  all  times,  His  praise  shall  be  always  in  my 
mouth."  f  In  these  words  of  the  Preface  there  appears  to  be  an  allusion 
to  the  Divine  Sacrifice,  daily  offered  up,  all  throughout  the  world,  to  the 
praise  and  honor  of  God. 

"  Holy  Lord,  Almighty  Father,  Eternal  God,  through  Christ  our  Lord." 
'  For  Him  we  have  for  our  Advocate  with  the  Father,  %  and  by  Him 
we  have  access  through  faith  into  this  grace,  wherein  we  stand  and 
glory.'  § 

"  By  whom  the  Angels  praise  thy  Majesty,  the  Dominations  adore,  | 
the  Powers  do  hold  in  awe,  the  Heavens  and  the  Virtues  of  Heaven  and 
the  blessed  Seraphim  do  celebrate  with  united  joy." 

Here  four  different  emotions  or  actions  are  ascribed  to  the  Angels,  in 
which  we  are  to  imitate  them  ;  viz.  praise,  adoration,  awe,  and  joy.  The 
priest  next  prays  in  the  name  of  the  faithful  as  well  as  of  himself,  "  In 
union  with  whom  we  beseech  Thee  that  Thou  wouldest  command  our 
voices  also  to  be  admitted,  with  suppliant  confession,  saying."  Here  the 
Church  prays  that  our  voices  may  be  joined  with  those  of  the  holy  Angels, 
who  are  actually  then  assisting  at  the  great  Sacrifice,  and  preparing  to  com- 
mend it  to  the  acceptance  of  the  Eternal  Father. 

C.  You  said,  sir,  that  there  are  several  Prefaces,  do  they  differ  in  form 
from  that  you  have  cited  ? 

P.  I  have  given  you  the  common  or  ordinary  one,  which  is  actually 
used  on  all  days  for  which  no  special  Preface  is  appointed,  and  which 
forms  also  the  standard  of  all.  The  variations  relate,  principally,  to  the 
subjects  of  the  different  festivals  on  which  they  are  introduced. 

C.  What  is  a  double  festival  ? 

P.  One  of  higher,  though  not  the  highest,  dignity.  The  order  of  pre- 
cedence in  holy  days  is  as  follows  :  1.  Double  of  the  first  class  ;  2.  Double 
of  the  second  class ;  3.  Greater  double;  4.  Double;  5.  Semi-double;  6. 
Simple. 

C.  How  is  the  Mass  of  the  day  affected  by  these  distinctions  ? 

P.  On  doubles  there  is  but  one  Collect,  except  when  some  Saint,  or 
Octave,  is  commemorated  ;  on  semi-doubles  there  are  three ;  and  on  in- 
ferior festivals,  five,  or  even  seven,  may  be  said,  at  the  option  of  the 
priest. 


*  Ps.  ciii.  22.  %  1  John  ii.  i.  |  Ps.  xcvi,  7  ;  2  Esd.  ix.  6. 

t  lb.  xxxiii.  1.  §  Rom.  v.  2. 


240  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

C.  I  am  so  much  struck  with  the  Preface  you  have  quoted,  that  I 
should  be  glad,  if  you  please,  to  know  some  of  the  variations  according 
to  season. 

P.  Your  devotion,  I  am  sure,  will  be  promoted  by  knowing  them  ; 
they  will  show  you  how  the  Church  brings  out  her  high  doctrine  in  a  de- 
votional shape.  Thus,  at  Christmas,  she  introduces  into  the  Preface,  after 
the  words  "  Almighty  Father,  Eternal  God,"  the  following  appropriate 
address  :  "  Because,  by  the  mystery  of  the  Incarnate  Word  a  new  efful- 
gence of  Thy  brightness  hath  shown  into  the  eyes  of  our  mind,  that  while 
we  acknowledge  God  in  visible  form,  we  may  by  Him  be  drawn  into  the 
love  of  things  invisible  :  and  therefore  with  angels  and  archangels,  with 
thrones  and  dominations,  and  with  all  the  army  of  heaven,  we  sing  the 
hymn  of  Thy  glory,  evermore  saying." 

At  Epiphany  it  is  slightly  varied,  and  runs  thus:  "Because  when 
Thine  Only-begotten  appeared  in  substance  of  our  mortality,  He  restored 
us  by  the  new  light  of  His  own  immortality." 

In  Lent  it  is  as  follows  :  "  Who  by  corporal  fasting  dost  restrain  vices, 
elevate  the  mind,  bestow  virtue  and  reward,  through  Christ  our  Lord,  by 
whom,"  as  before. 

At  Passion-tide  and  on  Feasts  of  our  Redemption  :  "  Who  hast  given 
to  mankind  salvation  through  the  wood  of  the  cross,  that  through  the 
same  means  whence  death  arose  life  should  rise  again,  and  he  who  once 
conquered  by  wood  should  by  wood  be  conquered,  through  Christ,"  as 
before. 

At  Easter,  after  the  words  "  right  and  salutary  "  :  "  At  all  times  to 
proclaim,  O  Lord,  Thy  glory  :  but  chiefly  on  this  day  [or  at  this  time], 
when  Christ  our  passover  was  sacrificed  :  for  He  is  the  true  Lamb  who 
took  away  the  sins  of  the  world  :  who  by  His  death  destroyed  our  death, 
and  by  His  resurrection  restored  our  life  :  and  therefore  with  angels," 
etc.,  as  before. 

At  Ascension,  after  the  words  "Through  Christ  our  Lord"  :  "Who 
after  His  resurrection  appeared  manifestly  to  His  disciples,  and  in  their 
sight  was  raised  up  to  heaven  that  He  might  make  us  to  be  partakers  of 
His  divinity,  and  therefore  with  angels,"  etc. 

At  Pentecost,  and  during  its  Octave:  "Who,  ascending  above  all 
heavens,  and  sitting  at  Thy  right  hand,  poured  down  on  this  day  on  the 
sons  of  adoption  the  Holy  Ghost,  whom  He  had  promised  :  wherefore 
with  joy  shed  abroad,  all  the  whole  world  doth  rejoice  :  moreover,  also 
the  supernal  virtues  above,  and  the  angelical  powers  sing  with  one  accord 
the  hymn  of  Thy  glory,  evermore  saying." 

On  Trinity  Sunday,  and  on  all  Sundays  in  the  year,  to  which  no  proper 
Preface  is  assigned,  after  the  words  "  Almighty  Father,  Eternal  God  " : 


THE  PREFACE.  241 

"Who  with  Thine  only-begotten  Son  and  the  Holy  Ghost,  art  one  God, 
one  Lord  ;  not  in  the  singleness  of  one  person,  but  in  the  Trinity  of  one 
substance  ;  for  that  which,  by  Thy  revelation,  we  believe  of  Thy  glory, 
the  same  hold  we  of  Thy  Son,  and  the  same  of  the  Holy  Ghost,  without 
any  difference  or  distinction ;  that  in  the  confession  of  a  true  and  eternal 
Deity,  there  be  adored  in  the  persons  propriety,  and  in  the  essence  unity, 
and  in  the  majesty  equality,  whom  the  angels  praise,  and  the  archangels, 
the  cherubim  also  the  seraphim,  who  cease  not  to  cry  continually,  saying 
with  one  accord." 

On  all  Feasts  of  the  blessed  Virgin,  after  "Almighty  Father,  Eternal 
God  "  :  "And  thee  in  the  .  .  .  .*  of  blessed  Mary,  ever  Virgin,  to 
praise,  bless,  and  proclaim  :  who  conceived  thine  Only-begotten,  by  the 
over-shadowing  of  the  Holy  Ghost,  and  without  loss  of  the  glory  of  Vir- 
ginity, poured  forth  on  the  world  the  Eternal  Light,  Jesus  Christ  our 
Lord  :  by  whom,"  etc.,  as  before. 

On  an  Apostle's  Day,  or  on  Feasts  in  any  way  commemorative  of 
them,  after  "right  and  salutary":  "Humbly  to  beseech  Thee,  O  Lord, 
that  Thou  wouldest  not,  O  Eternal  Pastor,  forsake  Thy  flock,  but  guard 
it,  through  Thy  blessed  Apostles,  with  continual  care  :  that  it  may  be 
governed  by  those  same  rulers,  whom  Thou  didst  appoint  to  be  set  over 
it  as  pastors  to  fulfil  Thy  work,  in  Thy  stead  :  and  therefore  with  angels," 
etc.,  as  before. 

C.  These  forms  are  evidently  introductory  to  something  else.  Will 
you  kindly,  reverend  sir,  tell  me  to  what  ? 

P.  All  of  them  conclude  with  two  short  hymns  ;  1.  the  Sanctus,  ad- 
dressed to  the  blessed  Trinity  ;  "  Holy,  holy,  holy,  Lord  God  of  Sabaoth, 
heaven  and  earth  are  full  of  Thy  glory ;"  2.  the  words  addressed  by  the 
children  to  our  Divine  Redeemer  on  His  entry  into  Jerusalem.  The  former 
is  taken  from  the  Prophet  Isaias,  where  we  read  that  the  Seraphim  cried 
one  to  another,  saying,  "  Holy,  holy,  holy,  the  Lord  God  of  Hosts,  all  the 
earth  is  full  of  His  glory."  f  This  hymn  has  probably  formed  part  of  the 
Mass  from  Apostolic  times.  Pope  Sixtus  I.  ordered  that  it  should  always 
be  sung  before  the  Sacred  Canon.    It  is  found  in  all  the  ancient  Liturgies. 

C.  Why  does  the  priest,  having  sung  or  said  the  Preface  with  his  hands 
extended,  always  join  them  at  the  Sanctus  ? 

P.  Perhaps  to  signify  that  he  unites  himself  with  the  angels  ;  at  the 
same  time  he  bows  his  head,  as  if  with  them,  in  acknowledgment  of  the 
Divine  Majesty. 

C.  What  is  the  latter  hymn  ? 

P.  It  consists  in  the  words  of  the  children  addressing  our  Lord  on 

*  Here  the  name  of  the  Mystery  is  inserted.  t  Is-  Vl  3- 


2.\2  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

entering  Jerusalem  the  Sunday  before  His  Passion.  "  Blessed  is  He  that 
cometh  in  the  name  of  the  Lord  ;  Hosanna  in  the  highest."  This  is 
an  expression  of  thanksgiving,  very  suitable  to  the  time  when  our  blessed 
Lord  is  about  to  come  to  us  in  the  Holy  Sacrifice  and  Sacrament.  The 
priest,  on  saying  these  words,  signs  himself  with  the  sign  of  the  Cross,  in 
memory  of  the  Passion  which  he  is  about  to  commemorate. 

C.  Why  does  the  server  ring  a  little  bell  during  the  Sanctus  ? 

P.  To  give  notice  to  the  faithful  present  that  the  Canon  of  the  Mass 
is  about  to  begin,  in  order  that  they  may  raise  up  their  hearts  to  God 
with  increased  fervor,  and  put  themselves  in  dispositions  to  receive  Him. 
It  is  time  now  to  speak  of 

THE  CANON  OF  THE  MASS. 

C.  What  is  meant  by  the  word  Canon  ? 

P.  It  is  a  Greek  word  signifying  Rule  ;  and  here  it  means  the  Rule,  or 
Formula,  according  to  which  the  Sacrifice  of  the  New  Law  is  to  be  cele- 
brated. 

C.  Is  this  prescribed  Form  of  the  Sacrifice  called  by  any  other  name  ? 

P.  Yes  ;  some  of  the  Fathers  call  it  the  Prayer  (by  way  of  eminence)  ; 
and  it  is  called  also,  in  the  language  of  the  Church,  the  "  Action  ;"  since* 
hereby  the   Sacrament  of  our  Lord's  most  sacred  Body  and  Blood  is 
"wrought"  or  "made"    (conficitur).     Hence  the  expression  Infra  (for 
intra)  Actionem  ;  ••  within  the  Action." 

C.  To  whom  is  the  authorship  of  the  Canon  ascribed  ? 

P.  It  is  probably  the  work  of  no  single  author,  but  a  kind  of  symbolum, 
or  contribution  from  many  holy  Popes  and  Doctors,  none  of  them  later 
than  St.  Gregory  the  Great ;  but  extending  back  to  the  time  of  the  Apos- 
tles ;  and  incorporating  the  tradition  of  their  words,  and  those  of  our 
blessed  Lord  Himself  ;  as  the  Council  of  Trent  has  it. 

C.  What  evidence  does  the  Canon  bear  of  its  own  great  an- 
tiquity ? 

P.  Its  containing  the  names  of  Apostles  and  martyrs  alone,  shows 
that  it  is  prior  in  date  to  the  fourth  century  ;  till  which  time  the  cultus, 
or  religious  veneration,  of  Confessors  was  not  introduced.  (Pope  Bene- 
dict XIV.  de  Sac.  Miss.) 

C.  You  have  said,  following  the  Council  of  Trent,  that  the  sources  of 
the  Canon  are  to  be  found  in  Apostolical  traditions,  and  the  ordinances 
of  holy  Popes.  Will  you  further  tell  me  what  portions  are  traced  to  the 
one,  and  what  to  the  other  original  ? 

P.  The  narrative  introductory  to  the  consecration,  and  the  form  of 
consecration  of  the  Chalice,  certainly  contain  Apostolical  traditions  of  the 
actions  and  words  of  our  Blessed  Saviour,  who  (as  we  know  from  St. 


THE  CANON  OF  THE  MASS.  243 

John  xxi.  25  and  Acts  xx.  35)  said  and  did  many  things  which  are  not  in 
the  Holy  Gospels.  As  to  the  additions  of  holy  Popes,  it  is  believed  that 
St.  Leo  added  the  words  "  Sanctum  Sacrijicium,  immaculatam  Hostiam" 
at  the  end  of  the  prayer  following  the  consecration.  And  St.  Gregory 
the  Great  is  said  to  have  introduced  the  words  before  the  consecration, 
"  dies que  nostros  .  .  .  grege  numerari ;  "  also  to  have  added  the  names 
of  the  holy  Virgins  and  Martyrs  SS.  Agatha,  Lucia,  Agnes,  Caecilia,  and 
Anastasia,  to  the  second  commemoration  of  Saints.  After  St.  Gregory 
the  Great,  as  Cardinal  Bona  considers,  nothing  was  added. 

C.  What  are  the  actions  with  which  the  priest  begins  the  Canon  ? 

P.  He  extends  and  elevates  his  hands,  at  the  same  time  raising  his 
eyes  to  the  crucifix  ;  then  lowering  his  hands  and  joining  them,  he  lays 
them  on  the  altar,  and  at  the  same  time  makes  a  profound  inclination  of 
the  body.     These  actions  being  over,  he  begins  the  Canon. 

C.  Please  to  explain  its  different  parts  in  succession,  both  words  and 
accompanying  actions. 

P.  In  the  posture  of  humility  and  supplication  I  have  just  described, 
the  priest  begins  the  Canon  as  follows,  making  the  sign  of  the  Cross  three 
times  over  the  oblata,  or  materials  of  the  Sacrifice,  in  the  parts  which  I 
shall  note  : 

"  Therefore  we  humbly  beseech  and  pray  Thee,  most  clement  Father, 
that  through  Jesus  Christ  our  Lord  Thou  wouldest  accept  and  bless  (here, 
having  first  kissed  the  altar,  he  makes  three  crosses)  these  *f«  gifts,  these 
4*  presents,  these  holy  »f«  and  unspotted  sacrifices,  which  we  offer  Thee 
in  the  first  place  for  Thy  Holy  Catholic  Church  :  vouchsafe  to  give  it 
place,  to  protect,  unite,  and  govern  it  ;  together  with  Thy  servant  our 
chief  Pastor  N.,  and  our  Bishop  N.,  and  all  orthodox  and  worshipers  of 
the  Catholic  and  Apostolic  faith." 

And  now  follows  the  explanation  of  this  solemn  prayer : 

Therefore,  as  united  with  the  company  of  Angels,  we  humbly  be- 
seech and  pray  Thee,  most  clement  Father,  calling  upon  Thee  by  the  title 
which  reminds  us  of  our  filial  claim  upon  Thy  goodness,  that  through 
Jesus  Christ  our  Lord,  through  whom  only  our  prayers  can  be  made  ac- 
ceptable to  Thee,  and  the  rather  because  of  the  Sacrifice  instituted  by 
Him  which  we  are  about  to  offer  in  His  name  and  on  His  behalf,  Thou 
wouldest  accept  and  bless  these  gifts  which  Thou  hast  bestowed  upon  us 
in  Thy  wonderful  mercy  and  condescension,  these  presents  which  in  Thy 
•Son's  name  we  offer  Thee,  these  holy  and  unspotted  sacrifices,  above  all 
gifts  and  presents,  the  offerings  of  many  worshipers,  the  offered  on  many 
altars,  which  we  offer  Thee  in  the  first  place  for  Thy  Holy  Catholic 
Church  :  vouchsafe  to  give  it  peace  and  to  protect  it  from  external  enemies, 
to  unite  it  by  inward  union  among  its  members,  and  govern  it  by  Thy 


244  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

counsel  and  Holy  Spirit  ;  together  with  Thy  servant  our  chief  Pastor  N. 
and  our  Bishop  N.,  and  all  orthodox  and  worshipers  who  agree  in  the 
doctrine,  and  worship  according  to  the  form,  of  the  Catholic  and  Apos- 
tolic faith. 

C.  Why  does  the  priest  make  the  crosses  ? 

P.  In  commemoration  of  the  Passion  of  our  Divine  Redeemer,  through 
which  the  gifts  and  offerings  He  blesses  are  sanctified. 

C.  Who  are  the  "  orthodox  "  etc.  ? 

P.  All  members  of  the  Catholic  Church,  and  especially  all  whose  lives 
are  devoted  to  religion  or  who  labor  as  missionaries  for  the  conversion  of 
souls;  all  benefactors  to  the  Church  and  the  poor ;  all  Christian  princes  and 
those  in  authority  who  have  the  means  of  advancing  the  faith  of  Christ. 

C.  Is  not  the  name  of  the  reigning  king  or  queen  specially  mentioned 
here? 

P.  Yes,  in  countries  where  the  sovereign  is  happily  a  Catholic. 

C.  Does  not  the  Church  pray  for  those  who  are  out  of  her  communion  ? 

P.  She  specifies  the  "  orthodox  "  only  ;  but  in  this  number  she  certainly 
includes  children  who  have  been  truly  baptized,  although  out  of  her  com- 
munion, and  are  not  yet  of  age  to  perform  any  heretical  or  schismatical 
act,  whether  external  or  internal.  As  to  all  others,whether  infidels,  here- 
tics, or  schismatics,  the  Church  holds  that  to  them  also  the  holy  Sacrifice 
may  be  remotely  applicable,  at  least  by  impetrating  in  their  behalf  the 
grace  of  conversion  to  the  true  faith  and  communion  of  our  Lord  and 
Saviour.     We  shall  next  speak  of. 

THE    MEMENTO   OF   THE*    LIVING. 

C.  What  is  the  Memento  of  the  Living  ? 

P.  It  is  a  prayer  named  from  its  first  word,  "  Memento,"  "  Remember," 
and  introduced  in  this  part  of  the  Mass  for  all  those  living  persons  to 
whom  the  priest  may  desire  to  apply  in  an  especial  manner  the  fruit  of 
the  present  sacrifice. 

C.  What  are  the  words  of  this  prayer  ? 

P.  "  Remember,  O  Lord,  Thy  servants  and  handmaids,  N.  N.,  and  all 
here  present,  whose  faith  is  known,  and  their  devotion  manifest  to  Thee, 
for  whom  we  offer,  or  who  offer  to  Thee,  this  sacrifice  of  praise,  for  them- 
selves and  all  theirs,  for  the  redemption  of  their  souls,  for  the  hope  of 
their  salvation  and  safety,  and  who  render  their  vows  to  Thee  the  eter- 
nal, living,  and  true  God  !" 

C.  For  whom  and  for  what  does  the  priest  here  pray  ? 

P.  i.  For  those  whose  names  he  mentions  in  secret,  or  to  whom  he 
adverts  in  thought ;  2.  for  all  present ;  3.  for  all  who,  whether  present  or 
absent,  join  in  the  offering  of  the  Mass ;  4.  for  their  relations,  friends  and 


THE  MEMENTO  OF  THE  LIVING.  245 

dependents  ;  5.  for  their  particular  intentions,  i.  e.,  for  those  blessings, 
eternal  and  temporal  (if  lawful),  which  they  may  intend  to  gain  through 
the  Mass. 

C.  Who  are  those  whom  he  specifies  ? 

P.  Any  to  whom  he  is  specially  bound,  whether  by  the  obligation  of 
an  express  engagement  to  remember  them  in  the  Mass,  or  by  ties  of  spir- 
itual or  natural  relationship,  gratitude,  friendship,  etc. 

C.  May  he,  in  this  memento,  name  or  remember  persons  out  of  the 
Church  ? 

P.  Yes,  in  a  secondary  and  qualified  way,  and  especially  that  they 
may  be  converted  to  the  true  faith. 

C.  How  is  the  Mass  here  called  "  a  sacrifice  of  praise  "  ?  I  thought 
this  form  of  expression  had  been  heretical. 

P.  So  it  is,  if  the  Mass  be  so  designated  in  any  exclusive  sense.  A  sac- 
rifice of  praise  and  thanksgiving  it  certainly  is,  only  it  is  much  more  ;  it 
is  a  commemorative  and  propitiatory  sacrifice  also,  as  the  Church  abun- 
dantly teaches  and  implies.  Just  in  the  same  way,  it  is  true  that  the 
people  offer  sacrifice  as  well  as  the  priest ;  but  it  is  heresy  to  say  that  they 
offer  sacrifice  as  the  priest. 

C.  Then  there  is  a  certain  degree  of  truth  even  in  heresies. 

P.  You  are  very  right ;  heresy  is  always  partial  truth  ;  but  in  religion, 
the  renouncing  of  any  part,  however  small,  of  the  whole  truth,  is  heret- 
ical error. 

C.  You  dp  not  mean,  sir,  do  you,  that  a  person  is  no  better  as  to  his 
faith  who  holds  the  truth  of  the  Church  all  but  a  little  than  he  who  falls 
greatly  short  of  it  ? 

P.  The  nearer  he  comes  to  the  Catholic  faith,  the  better  hope,  of 
course,  there  is  that  he  will  reach  it ;  and  the  more  of  it  he  embraces,  the 
better  also  will  be  his  moral  disposition.  Some  truths  of  religion  are  also 
in  their  own  nature  of  a  more  saving  tendency  than  others.  Still  he  that 
is  not  a  Catholic  is  a  heretic  ;  and  Catholic  none  can  be  without  accept- 
ing the  entire  faith  of  the  Church,  not  piecemeal,  but  as  a  body  of  truth 
upon  her  authority. 

C.  This  seems  a  hard  doctrine. 

P.  Not  more  so,  surely,  than  the  corresponding  truth  in  morals,  i.  e., 
"  Whoever  shall  keep  the  whole  law,  but  offend  in  one  point,  is  become 
guilty  of  all"  (St.  James  ii.  10). 

C.  But  to  return  to  the  Mass.     Excuse  me,  sir,  if  what  I  am  going  to 
say  appears  foolish  or  unbecoming ;  but  I  cannot  help  wondering  at  the  ■ 
boldness  of  the  Church  in  using,  as  in  these  instances,  the  very  language 
which  heretics  have  abused. 

P.  Your  remark,  dear  child,  so  far  from   being  improper,  is  a  most 


246  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

just  and  reasonable  one.  This  noble  freedom  of  expression  is  just  what 
comes  of  being  in  the  right,  and  feeling,  as  men  say,  sure  of  our  ground. 
It  is  rickety  or  purblind  walkers  who  have  need  to  pick  their  steps.  The 
Church,  like  the  Scriptures,  in  embodying  the  whole  truth,  comprehends 
inclusively  those  partial  truths  which,  when  disjointed  and  torn  from  the 
rest,  become  symbols  of  heresy.  For  as  men  of  low  birth  do  not  really 
dignify  their  origin  by  borrowing  some  armorial  ensign  from  the  escutch- 
eon of  a  noble  house,  so  neither  may  sects  of  yesterday  entitle  themselves 
to  a  place  in  the  pedigree  of  the  Church  by  tearing  some  article  from  her 
creed,  or  appropriating  some  fragment  of  her  ceremonial. 

THE    "  COMMUNICANTES." 

C.  The  "  Memento,"  I  suppose,  is  a  kind  of  break  in  the  Canon  ? 

P.  It  is  so  ;  the  priest  turns  his  eyes  from  the  Missal  to  the  middle  of 
the  altar,  and  there,  with  his  hands  joined  and  raised  towards  his  face, 
makes  his  remembrance  and  prayer  for  some  moments  in  secret. 

C.  You  say  in  secret ;  but  is  not  all  this  part  of  the  Mass  said  in  silence  ? 

P.  Yes  ;  the  priest  does  not  speak  aloud  from  the  "  Sanctus  "  to  the 
"  Nobis  quoque  peccatoribus."  But  he  is  bound  to  articulate  every  word 
so  as  to  hear  himself  without  being  heard  by  those  present ;  like  Anna, 
the  mother  of  Samuel,  who  prayed  in  her  heart  and  moved  her  lips,  but 
was  not  heard  at  all.*  In  the  Memento,  however,  both  of  the  living  and 
the  dead,  he  says  no  word,  but  prays  in  mind  alone. 

C.  And  this  over,  how  does  he  proceed  ? 

P.  Turning  his  eyes  towards  the  Missal,  and  extending  his  hands  (the 
position  used  throughout  the  Canon  when  the  priest  reads  from  the  book), 
he  proceeds  to  the  "  communicantes,"  or  commemoration  of  the  saints  in 
glory,  which  is  made  in  the  following  words : 

"  Communicating,  and  venerating  the  memory,  in  the  first  place,  of  the 
glorious  and  ever- Virgin  Mary,  Mother  of  God,  even  our  Lord  Jesus 
Christ ;  as  also  of  the  blessed  Apostles  and  Martyrs,  Peter  and  Paul:  An- 
drew, James,  John,  Thomas,  James,  Philip,  Bartholomew,  Matthew,  Simon 
and  Thaddeus,  Linus,  Cletus,  Clement,  Xystus,  Cornelius,  Cyprian,  Lau- 
rence, Chrysogonus,  Cosmas  and  Damian,  John  and  Paul,  and  all  Thy 
saints,  by  whose  merits  and  prayers  grant  that  in  all  things  we  may  be 
fortified  by  the  help  of  Thy  protection,  through  the  same  Christ  our 
Lord.     Amen."f 

C.  Is  this  prayer  found  in  the  most  ancient  Liturgies  ? 

P.  Yes,  in  substance,  but  with  some  variation  in  detail.     All  agree  in 

*  1  Kings  i.   13.  t  See  note  A,  p.  278. 


THE  PRAYER  "HANC  IGITUR  OBLATIONEM:'  247 

placing-  the  Blessed  Virgin  before  all  other  saints,  and  in  assigning  her 
the  same  high  titles  of  honor  with  the  Roman. 

C.  What  is  the  meaning  of  "  communicantes,"  or  "communicating" 
with  which  the  commemoration  begins  ? 

P.  It  means  "  putting  ourselves  in  communion  with  saints  commemo- 
rated. 

C.  I  observe  that  in  the  Missals  this  part  of  the  Canon  is  introduced 
with  the  words   "  infra  actionem."     What  is  meant  by  this  notice  ? 

P.  The  priest,  having  specified  for  whom  he  is  to  offer  the  Holy  Sac- 
rifice, enters  upon  the  more  solemn  part  of  it,  called  the  Action  or  Conse- 
cration, which  opens  with  the  commemoration  of  the  saints  in  glory. 

C.  Why  does  the  Church  omit  the  name  of  St.  Matthias  from  the  com- 
memoration of  the  Apostles  ? 

P.  Because  St.  Matthias  was  not  an  Apostle  at  the  time  of  our  Lord's 
Passion.  The  number,  twelve,  is  made  up  by  the  addition  of  St.  Paul, 
who  is  always  united  to  St.  Peter  in  the  memory  of  the  Church ;  as  she 
sings  (applying  to  those  "  glorious  princes  of  the  earth  "  what  was  said 
of  David  and  Jonathan),  u  They  loved  one  another  in  life,  and  in  death 
they  are  not  divided."  Perhaps,  too  the  Church  has  regard  in  this  place 
to  the  mystic  number,  twelve ;  for  first  twelve  Apostles,  and  next  twelve 
Martys,  are  specified. 

C.  Why  Martyrs  only,  and  not  Confessors  ? 

P.  Because,  as  we  observed  before,  the  public  veneration  of  Confess- 
ors was  of  somewhat  later  origin. 

C.  How  do  you  justify  the  expression,  "  by  whose  merits,"  applied  to 
saints  ?  Is  there  any  other  cause  of  justification  besides  the  merits  of 
Christ  ? 

P.  No  ;  there  is  no  other  primary  and  original  cause,  as  the  Church 
implies  in  this  very  prayer,  by  ending  it,  "through  Christ  our  Lord."  But 
the  good  works  of  Christians  derive  a  saving  efficacy  from  their  essential 
and  indissoluble  union  with  Christ,  and  are  even  said  to  be  (in  and 
through  Him)  meritorious  ;  far  more,  then,  the  holy  lives  and  glorious 
deaths  of  the  Apostles  and  other  saints,  and  chiefly  the  pre-eminent 
graces  of  the  Blessed  Virgin. 

THE    PRAYER    "  HANC    IGITUR    OBLATIONEM." 

C.  What  prayer  does  the  priest  say  next  in  order  ? 

P.  Strengthened  in  the  communion  of  the  saints,  and  encouraged  by 
the  hope  of  their  intercession,  he  follows  up  the  oblation,  saying : 

"We  beseech  Thee,  therefore,  O  Lord,  that,  being  pacified,  Thou 
wouldest  accept  of  this  oblation  of  our  service,  and  that  of  all  Thy  family 
and  dispose  our  days  in  Thy  peace  ;  and  command  us  to  be  delivered 


248  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

from  eternal  damnation,  and  to  be  numbered  in  the  flock  of  Thine  elect: 
through  Christ  our  Lord.  Amen." 

C.  What  is  known  about  the  history  of  this  prayer  ? 

P.  The  three  petitions  at  the  end  of  it  were  added  by  St.  Gregory  the 
Great.    The  rest  comes  from  the  older  Liturgies. 

C.  Does  not  the  priest,  in  saying  this  prayer,  use  a  peculiar  action  of 
the  hands  ? 

P.  Yes  ;  having  previously  joined  them,  he  opens  them  without  sep- 
arating them,  and  spreads  them  over  the  oblata  (or  materials  of  the  Sacri- 
fice), with  the  palms  toward  the  altar. 

C.  What  is  the  meaning  of  this  action  ? 

P.  Spreading  the  hands  is  a  sign  of  submission  to  the  Divine  power  ; 
holding  them  over  any  subject  is  a  token  of  benediction  ;  and  as  the 
thing  to  be  blessed  is  here  of  greatest  dignity,  both  the  hands  are  used, 
and  not  one  only,  as  in  ordinary  blessings.  Moreover  the  palms  of  the 
hands,  which  are  here  brought  to  bear  upon  the  offerings,  are  specially 
anointed  at  the  ordination  of  a  priest,  with  the  prayer  that  "all  which 
they  bless  may  be  blessed."  You  will  observe  that  in  this  prayer  three 
distinct  favors  are  asked,  besides  the  acceptance  of  the  sacrifice,  viz.: 
i.  that  our  days  may  be  ordered  in  peace  ;  2.  that  we  may  escape  eternal 
condemnation  ;  3.  that  we  may  be  numbered  among  the  elect  of  God, 
or  have  our  "  calling  and  election  "  made  "  sure." 

When  the  priest  spreads  his  hands  over  the  oblation,  the  server  rings 
his  bell,  to  give  notice  that  the  consecration  is  drawing  near. 

C.  And  this  prayer  ended,  how  does  the  Canon  proceed  ? 

P.  Next  follows  a  prayer  in  continuation  of  the  former,  during  which 
the  priest  once  more  signs  the  oblation  with  the  sign  of  the  cross.  It  is 
as  follows : 

"  Which  oblation  we  beseech  Thee,  O  Lord,  that  Thou  wouldest  vouch- 
safe in  all  to  make  blessed,  »|«  ascribed,  »f«  ratified,  4«  rational,  and  accept- 
able, that  it  may  become  to  us  the  Body  4*  and  Blood  *J*  of  Thy  most- 
beloved  Son,  our  Lord  Jesus  Christ. 

C.  How  is  that  prayer  explained  ? 

P.  Its  great  object  is  to  ask  that  the  miracle  of  Transubstantiation 
may  be  vouchsafed  in  the  change  of  the  bread  and  wine  into  the  Body 
and  Blood  of  Christ.  It  also  asks  that  the  sacrifice  may  be  "  blessed," 
"ascribed  "to  God,  "ratified"  in  its  effect,  and  that  it  may  be  both  a 
reasonable  service  (Rom.  xii.  1),  i.  e.,  unlike  the  sacrifice  of  beasts,  and 
well-pleasing  to  God.  This  prayer  is  of  the  greatest  antiquity,  and  is 
commented  on  by  St.  Augustine  in  almost  the  above  words. 

C.  Why  does  the  priest  here  make  five  crosses  ? 
1     P.  The  nearer  we  come  to  the  act  of  sacrifice,  the  more  incumbent  it 


THE  CONSECRATION,  249 

is  to  bring  the  Passion  of  our  Lord  to  mind  as  the  great  subject  to  be 
commemorated  and  represented.  And  now  that  the  materials  of  the 
sacrifice  have  been  duly  prepared  and  blessed  to  their  sacred  use,  "  all 
things  are  ready  "  for 

THE    CONSECRATION. 

P.  The  priest  has  now  to  perform  the  most  solemn  act  of  the  highest 
office  in  the  world.  In  the  exercise  of  the  power  which  he  has  received 
at  ordination,  he  is  to  make  the  most  precious  Body  and  Blood  of  our 
Lord  present  on  the  altar,  to  the  unspeakable  benefit  and  consolation  of 
all  faithful  souls.  This  power  it  is  which  raises  the  priest,  as  St.  Chry- 
sostom  says,  above  angels ;  for  to  compare  it  with  any  dignity  of  this 
world  would  be  simply  preposterous.  Nay,  if  dignity  there  ever  were  to 
which  it  may  suitably  be  likened,  it  was  that  of  the  blessed  Virgin,  chosen 
by  the  Holy  Trinity  to  be  the  means  of  giving  the  Eternal  Son  of  God  to 
the  world.  Collect  then,  dear  brother,  all  your  devout  attention,  while  I 
instruct  you  in  the  ceremonies  which  the  Church  has  prescribed  on  this 
great  subject. 

The  priest  having  concluded  the  forementioned  prayer,  which  he  says 
with  hands  joined,  prepares  for  the  consecration,  by  first  separating  his 
hands,  and  gently  rubbing  the  thumb  and  forefinger  of  each  within  the 
corporal.  The  reason  of  this  action  is  to  free  them  from  any  grain  of 
dust,  or  other  substance,  which  they  may  have  gathered  up  since  the 
"  Lavabo  ; "  or,  at  any  rate,  to  remind  himself  of  the  reverence  due  to  the 
august  mysteries  he  is  about  to  approach.  While  performing  this  action, 
he  says  (still  secretly)  the  following  words  of  preparation  : 

"Who,  the  day  before  He  suffered,*  took  bread  into  His  holy  and 
adorable  hands,  and  with  eyes  lifted  up  to  heaven  to  Thee,  God,  His  Al- 
mighty Father  (here  the  priest  raises  his  eyes  to  the  crucifix),  did  bless 
(here  holding  the  Host  in  the  left  hand,  he  makes  over  it  with  the  right 
the  sign  of  the  Cross),  break,  and  give  to  His  disciples,  saying,  Take  and 
eat  ye  all  of  this,"  etc.  (Here  he  pronounces  attentively  and  devoutly 
the  words  of  consecration.)  These  words  over,  he  kneels  and  adores  our 
blessed  Lord,  now  present  in  the  Sacrament.  Then  rising,  he  elevates 
the  Sacred  Host  above  his  head,  for  the  adoration  of  the  faithful,  and 
afterward  slowly  lowers  it,  and  places  it  reverently  upon  the  corporal ; 
after  which  he  again  kneels  and  adores.  During  each  of  these  actions, 
subsequently  to  the  consecration,  the  server  rings  his  bell  to  excite  the 
devotion  of  the  faithful. 

The  consecration  in  the  species  of  Bread  being  over,  the  priest  goes 
on  to  that  in  the  species  of  Wine. 

*  See  note  C,  p.  279. 


250  ORDI-R  AND  CEREMONIAL  OF  THE  MASS. 

Rising,  therefore,  from  his  last  act  of  adoration,  he  uncovers  the  chal- 
ice (upon  which  the  pall  has  rested  since  the  offertory),  and  rubbing 
the  thumb  and  finger  of  each  hand  over  it,  that  any  fragment  of  the  Sa- 
cred Most  which  may  have  adhered  to  them  may  fall  in,  he  repeats  the 
words  of  preparation  :  "  In  like  manner  after  supper,  He  took  also  this 
goodly  chalice  into  His  holy  and  adorable  hands,  also  giving  thanks  to 
Thee  (here  he  inclines  towards  the  Blessed  Sacrament  on  the  altar),  He 
blessed  and  gave  to  His  disciples,  saying,  Take  and  drink  ye  all  of  it ; 
for  this,"  etc.  (Here  he  pronounces  attentively  and  devoutly  the  words 
of  consecration.) 

C.  Is  the  form  of  consecrating  under  the  species  of  wine  the  same  as 
that  in  the  Gospels  ? 

P.  It  is  the  same  in  substance,  with  certain  other  portions  which  ex- 
press an  apostolic  tradition  of  our  Lord's  words. 

C.  Does  the  Church  use  these  words  of  our  blessed  Lord  in  a  merely 
narrative  sense  ? 

P.  No  ;  she  uses  them  not  as  a  servant  merely  repeating  his  masters 
message,  but  as  an  ambassador,  charged  with  authority  to  effect  a  great 
work  in  his  sovereign's  name. 

C.  How  do  you  explain,  "  with  eyes  lifted  up  to  heaven  "  ?  We  do 
not  read  in  the  holy  Gospels  that  our  Lord  performed  this  action  before 
consecrating  the  Blessed  Eucharist  at  the  Last  Supper. 

P.  We  do  not ;  but  it  is  related  in  the  oldest  Liturgies,  upon  the  au- 
thority, probably,  of  the  Apostles  themselves. 

C.  And  why  does  the  priest  make  the  sign  of  the  cross  at  the  conse- 
cration in  both  species  ? 

P.  The  cross  is  the  sign  and  badge  of  the  power  in  virtue  of  which  he 
claims  to  perform  the  act  of  Christ. 

C.  Why  does  the  priest  elevate  the  Blessed  Sacrament  ? 

P.  In  order  that  the  faithful  may  adore  our  Lord  present  therein. 

C.  What  kind  of  reverence  is  that  which  the  Church  pays  to  our  Lord 
in  the  Holy  Sacrament  ? 

P.  It  is  the  highest  kind,  called  Latvia,  which  signifies  worship  due 
to  God  alone. 

THE  PRAYER  AFTER  THE  ELEVATION. 

C.  What  follows  the  Elevation  ? 

P.  When  the  priest  has  adored  the  precious  Blood  of  our  Lord  for  the 
second  time,  he  proceeds  to  say  the  following  prayer  :  "Whence  both  we 
Thy  servants,  and  also  Thy  holy  people,  mindful,  O  Lord,  as  well  of  the 
blessed  passion  as  also  of  the  resurrection  from  hell  and  glorious  ascension 
into  heaven  of  the  same  Christ  Thy  Son  our  Lord,  do  offer  to  Thy  Most 


THE  GUARDIAN  ANGEL. 


THE  PRAYER  AFTER  THE  ELEVATION.  251 

High  Majesty,  of  these  Thy  gifts  and  grants,  a  pure  »J*  host,  a  holy  *J« 
host,  an  »f«  immaculate  host  ;  the  holy  bread  *%*  of  life  eternal,  and  the 
chalice  »f«  of  perpetual  salvation."  In  the  places  noted  the  priest  makes 
five  crosses ;  three  over  the  Sacred  Host  and  chalice  together,  and  after- 
wards one  over  the  Sacred  Host  and  one  over  the  chalice. 

C.  How  old  is  this  prayer  ? 

P.  As  old  as  the  Mass  itself  ;  it  is  found,  with  slight  changes,  in  all  the 
early  Liturgies. 

C.  What  is  its  import  ? 

P.  It  appears  to  be  taken  up  from  the  words,  "This  do  in  remem- 
brance of  Me,"  which  form  the  sequel  of  the  consecration  of  the  chalice. 
Perhaps  it  may  be  connected  with  that  Divine  precept  in  some  way  like 
the  following :  "  Even  so,  Lord,  Thou  biddest  us  remember  Thee  ; 
wherefore  mindful,"  etc.  Perhaps,  also,  it  contains  an  allusion  to  the  last 
prayer  of  Oblation  :  "  Receive,  O  Holy  Trinity,"  etc.  For  in  that  prayer 
the  Church  commemorated  the  Passion,  Resurrection,  and  Ascension  of 
our  Lord  ;  and  here,  in  making  the  oblation  of  the  real  Body  and  Blood 
of  our  Redeemer,  she  renews  the  memory  of  the  same  mysteries  which 
before  she  celebrated  in  offering  the  materials  of  the  sacrifice.  But 
whereas  in  the  former  prayer  she  added  to  the  chief  mysteries  of  our  Re- 
demption the  commemoration  also  of  the  Blessed  Virgin,  St.  John  the 
Baptist,  and  the  Holy  Apostles,  here  she  names  no  subject  but  the  Passion, 
Resurrection,  and  Ascension  of  Christ.  We  may  observe  that  the  priest 
again  associates  the  people  with  himself  as  partakers  in  the  act  of  oblation. 

C.  But  why  does  the  priest  bless  the  Holy  Sacrament  after  consecra- 
tion ?  It  seems  almost  like  an  indignity  (excuse  me)  that  the  minister 
should  bless  his  Lord  ;  at  any  rate,  it  seems  a  gratuitous  and  superfluous 
act  of  honor.  Surely  consecration  includes  all  other  benedictions,  and  in 
including,  supersedes  them  ? 

P.  And  accordingly  theologians  have  interested  themselves  in  the 
question.  You  feel  naturally  that  this  act  seems  to  reverse  the  rule, 
"  Without  all  contradiction  that  which  is  less  is  blessed  by  the  better."  * 
But  let  us  hear  Pope  Benedict  XIV.,  who  sums  up  the  various  opinions  of 
divines.  He  concludes  that  crossings  after  the  consecration  are  to  be  es- 
timated very  differently  from  the  same  action  before  it.  After  the  conse- 
cration, they  are  to  be  taken  rather  as  attestations  or  commemorations 
than  as  benedictions  ;  or  as  benedictions  of  that  class  which  express  the 
reverence  of  the  Church  and  the  sanctity  of  the  object  so  honored,  but 
without  being  effective  of  any  change  in  its  state  or  quality.  As  to  the 
five  crossings  used  in  this  place,  they  are  considered  to  have  reference  to 
the  five  sacred  wounds  of  our  Lord. 

*  Heb.  vii.  7. 


252  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

C.  But  the  Sacred  Host  is  here  called  "  Bread."  How  do  you  recon- 
cile this  with  the  doctrine  of  Transubstantiation  ? 

P.  It  is  an  instance  of  that  generous  freedom  of  expression  peculiar  to 
the  Church  of  which  I  have  already  spoken.  The  Church,  having  amply 
secured  the  doctrine  of  the  Real  Presence  of  our  Lord  in  the  Blessed 
Eucharist,  has  no  shyness  in  expressing  it  under  those  mystical  repre- 
sentations by  which,  in  Holy  Scripture,  it  is  so  beautifully  shadowed  forth. 
The  Blessed  Eucharist  is  our  true  Bread,  because  it  is  the  aliment  of  our 
souls,  and  because  bread  is  the  form  under  which  our  Redeemer,  who 
styles  Himself  the  Living  Bread,  *  vouchsafes  to  impart  Himself  to  us. 

THE    REMAINING    PRAYERS    OF    OBLATION. 

C.  What  follows  upon  the  last  prayer  ? 

P.  Its  sentiment  is  carried  on  in  another,  which  runs  as  follows  : 
"Upon  which  vouchsafe  to  look  with  a  propitious  and  serene  countenance, 
and  to  make  acceptable  to  Thyself,  even  as  Thou  didst  vouchsafe  to  make 
acceptable  the  offerings  of  Thy  child  Abel  the  just,  and  the  sacrifice  of 
Abraham  our  patriarch,  and  that  which  Thy  high  priest  Melchisedech  did 
offer  to  Thee,  a  holy  sacrifice,  an  immaculate  host."  This  prayer  and  that 
which  follows  it  are  also  found  in  the  ancient  liturgies. 

C.  What  is  the  intention  of  the  prayer  you  have  just  cited. 

P.  In  it  the  Church  asks  that  Almighty  God  will  be  pleased  to  look 
with  a  favorable  eye  upon  the  present  offering,  even  as  He  accepted  the 
primitive  offering  of  Abel  (Gen.  iv.),  Abraham  (Gen.  xii.),  and  Melchise- 
dech (Gen.  xiv.)  ;  not,  of  course,  as  comparing  these  sacrifices  with  the 
Sacrifice  of  the  New  Law  in  point  of  dignity,  but  regarding  them  as  its 
types,  which  received  favor  both  on  account  of  the  devotion  of  the  offerers 
and  their  own  high  signification. 

C.  Why  are  these  three  sacrifices  particularly  specified,  when  all  the 
ancient  sacrifices  were  alike  typical  of  the  Offering  on  the  Cross  ? 

P.  Besides  the  connection  of  type  and  antitype  between  all  the  ancient 
sacrifices  and  the  great  Sacrifice  of  the  New  Law,  there  is  something  in 
each  of  the  three  sacrifices  specified  in  the  Canon  of  the  Mass  which  bears 
\\  ith  an  especial  propriety  upon  the  great  Christian  Sacrifice  ;  for  as  Abel 
offered  the  firstlings  of  his  flock,  f  and  thence  gained  a  singular  respect 
to  his  sacrifice,  so  Christ,  our  Passover,  is  the  "  Firstborn  among  many 
brethren."  %  And  Abel's  blood  shed  by  his  brother  represents  Christ 
slain  through  the  malice  of  the  Jews,  and  shedding  His  precious  blood  for 
the  sins  of  the  world.  The  sacrifice  of  Isaac  was  a  type  of  the  great  Sac- 
rifice on  the  Cross  ;  it  is  probable  even  that  Abraham  had  a  foresight  of 
it,  since  our  Lord  says  of  him,  "  Abraham  rejoiced  that  he  might  see  My 

*  St.  John  vi.  48.  f  Gen,  iv.  4.  %  Rom.  vii.  29. 


THE  REMAINING  PRAYERS  OF  OBLATION  253 

day  ;  he  saw  it,  and  was  glad."  *  And  lastly,  the  sacrifice  of  Melchise- 
dech  was  a  direct  type  of  the  Eucharistic  Sacrifice  ;  for,  being  a  priest  of 
the  Most  High  God,  he  brought  forth  bread  and  wine,  f 

C.  The  concluding  words  of  the  prayer,  "  a  holy  Sacrifice,  an  immac- 
ulate Host,"  appear  to  relate  to  the  primitive  sacrifices.     Can  this  be  so  ? 

P.  Those  words  refer  to  the  oblation  of  the  Holy  Eucharist  mentioned 
at  the  beginning  of  the  prayer  ;  not  to  the  sacrifices  of  the  patriarchs, 
which  are  introduced  in  the  way  of  parenthesis. 

C.  I  observe  that,  after  the  consecration,  the  priest  holds  the  thumb 
and  forefinger  of  each  hand  joined  together.     Why  is  this  ? 

P.  Partly  out  of  reverence  to  the  adorable  Sacrament,  in  order  that, 
after  having  handled  the  sacred  Body  of  our  Lord,  he  may  touch  no  other 
object  except  itself  till  the  fingers  have  undergone  ablution  ;  and  partly 
in  order  to  prevent  minute  portions  of  the  Blessed  Sacrament  which  may 
possibly  have  adhered  to  the  fingers  sustaining  any  irreverence  by  the 
fingers  coming  into  contact  with  other  substances. 

C.  How  full  of  reverence  and  love  to  our  Lord  are  all  these  arrange- 
ments ! 

P.  Moreover,  you  should  know  that,  for  a  similar  reason,  the  priest, 
when  he  kneels  after  the  consecration,  places  his  hands  within  the  corpo- 
ral, whereas  previously  he  laid  them  on  each  side  of  it ;  and  that  whereas 
before  he  placed  the  palms  of  the  hands  on  the  altar,  now,  in  order  to 
prevent  the  consecrated  fingers  touching  it,  he  presses  it  with  the  sides  of 
the  hand  alone  ;  and,  once  more,  that  whereas,  up  to  the  consecration, 
the  priest  inclined  towards  the  crucifix,  he  makes  his  reverence  after  it  to 
our  Lord  in  the  Blessed  Sacrament. 

C.  How  does  the  Canon  proceed  ? 

P.  With  a  prayer  which  the  priest  says  in  a  posture  of  profound  hu- 
mility, resting  his  joined  hands  on  the  edge  of  the  altar.  It  is  as  follows  : 
"  We  humbly  beseech  Thee,  Almighty  God,  that  thou  wouldest  command 
these  to  be  carried  by  the  hands  of  Thy  Holy  Angel  to  Thy  sublime 
altar,  before  the  sight  of  Thy  divine  Majesty,  that  all  of  us  who  (here  he 
kisses  the  altar)  by  this  participation  shall  receive  the  most  holy  Body 
«^  and  Blood  •%•  of  Thy  Son  may  be  filled  with  all  celestial  benediction 
and  grace  :  through  the  same  Christ  our  Lord.     Amen." 

At  the  mention  of  the  most  holy  Body  and  Blood  of  our  Lord,  the 
priest  makes  one  cross  over  the  Sacred  Host,  and  another  over  the  chal- 
ice ;  and  at  the  words  "  all  celestial  benediction  "  he  makes  the  sign  of 
the  cross  upon  himself. 

C.  Who  is  understood  by  the  "  Holy  Angel  "  ? 

P.  Some  interpret  it  of  the  Angel  deputed  by  God  to  watch  over  the 

*  St.  John  viii.  56.  ■)•  Gen.  xiv.  18. 


254  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

particular  Mass — the  Guardian  of  the  Sacrifice,  or  the  Guardian  of  the 
priest,  who  especially  watches  over  his  solemn  ministerial  acts.  For  if 
Angels  assisted  at  the  sacrifices  of  the  old  law,  as  we  learn  from  several 
places  of  Holy  Scripture,*  it  is  but  reasonable  to  suppose  that  similar  as- 
sistants are  not  wanting  at  the  sacrifice  of  the  Church.  Other  divines  of 
still  higher  authority  understand  the  "  Holy  Angel"  to  mean  Christ  Him- 
self— the  "  Angel  of  great  counsel,"  as  He  is  styled  by  the  Church,  in 
allusion  to  His  title  of  Counsellor  (Isa.  ix.:  see  the  Introit  of  the  third 
Mass  on  Christmas-day  ).f 

C.  Why  does  the  priest  lay  his  joined  hands  on  the  altar,  and  kiss  it 
in  the  course  of  the  prayer  ? 

P.  A  posture  of  the  humblest  devotion  and  most  fervent  supplication 
is  natural  in  a  prayer  which  asks  that  such  immense  favors  should  be 
granted  to  the  request  of  sinners.  The  kiss  is  a  sign  of  confidence  and  re- 
conciliation. 

THE    MEMENTO    OF    THE    DEAD. 

C.  What  follows  the  prayer  last  explained  ? 

P.  The  "  Memento  of  the  Dead,"  corresponding  with  the  "  Memento 
of  the  Living,"  which  occurs  in  the  earlier  part  of  the  Canon.  It  is  as 
follows : 

"  Remember  also,  O  Lord,  Thy  servants  and  handmaids,  who  have 
gone  before  us  in  the  sign  of  faith,  and  sleep  in  the  sleep  of  peace,  N.  N.: 
to  them,  O  Lord,  and  to  all  who  rest  in  Christ,  we  beseech  that  Thou 
wouldst  grant  a  place  of  refreshment,  light,  and  peace  :  through  the  same 
Christ  our  Lord.     Amen." 

At  the  last  words  the  priest  bows  towards  the  Blessed  Sacrament. 

C.  Was  this  prayer  always  used  in  the  Mass  ? 

P.  Yes ;  it  is  so  ancient  and  was  so  universal  as  to  leave  no  doubt  of 
its  being  an  apostolical  tradition. 

C.  How  far  may  those  who  have  died  out  of  Catholic  communion  be 
remembered  in  this  prayer  ? 

P.  The  same  rule  applies  here  as  in  the  "  Memento  of  the  Living," 
except  that  the  conversion  of  those  remembered  cannot  here  enter  into  the 
objects  of  the  petition.  But  considering  the  great  excuses  which  want  of 
opportunity,  the  defects  of  education,  and  other  similar  disadvantages, 
furnish  in  the  case  of  material  (z.  e.,  actual  but  unconscious)  heresy  and 
schism,  the  Church  is  willing  to  extend  the  judgment  of  charity  to  many 
(we  know  not  how  many)  who  have  died  out  of  her  pale.  Still  the  trem- 
bling hope  with  which  we  ask  God  to  extend  to  them  the  benefits  of  a 

*  Gen.  xxii. ;  Judg.  vi.  xiii. ;  St.  Luke  i. 

f  On  this  title  of  our  Blessed  Lord,  see  Le  Brun,  Ctr/m.  de  la  Messe,  p.  iv.  art.  13. 


THE  "NOBIS  QUOQUE  PECCATORIBUS."  255 

propitiation  intended  for  the  faithful,  is  something  very  different  indeed 
from  the  comfort  with  which  we  can  appeal  to  Him  for  those  who  have 
"  gone  before  us,"  at  least  "  in  the  sign  of"  true  Catholic  '"  faith."]* 

THE    "NOBIS   QUOQUE    PECCATORIBUS  " 

P.  The  priest  here  breaks  silence  with  a  mournful  confession,  at  which, 
like  the  publican  in  the  parable,  he  strikes  his  breast ;  then  immediately 
resuming  silence,  he  continues  the  prayer  of  which  these  sorrowful  words 
form  the  commencement.     It  is  altogether  as  follows  : 

"  Vouchsafe  to  give  us  sinners,  Thy  servants,  hoping  in  the  multitude 
of  Thy  mercies,  some  part  and  fellowship  with  Thy  holy  Apostles  and 
Martyrs  ;  with  John,  Stephen,  Matthias,  Barnabas,  Ignatius,  Alexander, 
Marcellinus,  Peter,  Felicitas,  Perpetua,  Agatha,  Lucy,  Agnes,  Caece- 
lia,  Anastasia,  and  all  Thy  saints,  into  whose  company  we  beseech  that 
Thou,  who  weighest  not  merits  but  pardonest  offences,  wouldest  be 
pleased  to  admit  ns :  through  Christ  our  Lord." 

C.  What  is  the  force  of  this  prayer  ? 

P.  Mention  having  been  made  in  the  prayer  for  the  dead  of  the  state 
of  eternal  blessedness,  the  Church  proceeds  to  ask  that  we  sinners  may 
likewise  receive  a  portion  in  the  same  inheritance,  together  with  those 
members  of  the  kingdom  of  glory  who  are  enumerated,  and  all  other 
the  saints  of  God. 

C.  Who  is  St.  John,  named  in  this  catalogue  ? 

P.  Most  probably  St.  John  the  Baptist,  who,  with  St.  Stephen,  first  re- 
ceived the  crown  of  martyrdom  after  the  coming  of  Christ.  But  others 
have  supposed  that  it  is  the  Evangelist  ;  and  that,  having  been  formerly 
named  as  an  Apostle  and  Martyr,  here  he  is  commemorated  as  eminent 
together  with  St.  Stephen,  for  the  grace  of  virginity.  But  the  former 
opinion  is  the  more  approved.  I  have  already  said  why  St.  Matthias  was 
omitted  in  the  earlier  list  ;  here  the  omission  is  supplied. 

C.  I  would  know  also  something  of  the  other  saints  here  commemorated. 

P.  St.  Alexander  was  Pope  early  in  the  second  century ;  St.  Marcelli- 
nus and  St.  Peter  suffered  for  the  Faith  under  Diocletian  ;  SS.  Perpetua 
and  Felicitas  were  martyred  under  the  Emperor  Severus  in  the  third  cen- 
tury. The  rest  are  better  known.  Cardinal  Bona  remarks  (Rer.  Liturg. 
1  ii.  c.  14,  n.  5),  that  in  this  catalogue  various  orders  of  sanctity  are  rep- 
resented. Thus,  St.  Stephen  was  a  deacon  ;  St.  Matthias  and  St.  Barna- 
bas, apostles ;  St.  Ignatius,  a  bishop  ;  St.  Alexander,  a  pope  ;  St.  Marcel- 
linus, a  priest ;  SS.  Felicitas  and   Perpetua  were   married  ;  and  the  rest 

.*  The  passage  here  contained  within  brackets  is  omitted  in  the  Italian  translation,  as  being  "applicable 
rather  to  a  Protestant  than  to  a  Catholic  country."  It  is  consequently  not  included  in  the  Roman  "impri- 
matur." 


256  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

were  virgins.    We  may  observe,  also,  that,  as  before,  none  but  martyrs 
are  commemorated. 

THE   CANON   CONTINUED. 

C.  How  does  the  Canon  proceed  ? 

P.  Taking  up  the  last  words  of  the  preceding  prayer,  "Through 
Christ  our  Lord."  he  continues :  "  By  whom,  O  Lord,  Thou  dost  always 
create,  sanctify,  »J-  vivify,  »J*  and  bless,  +  and  grant  us  all  these  good 
things."  (At  the  crosses  the  priest  signs  the  Sacred  Host  and  chalice  to- 
gether ;  and  then  with  the  former  make  five  crosses,  three  over  the  chal- 
ice, and  two  between  it  and  himself,  at  the  same  time  saying)  "  through 
•J*  Him  and  with  >%•  Him,  and  in  4*  Him,  to  Thee  God  the  Father  Al- 
mighty, 4*  in  the  unity  of  the  Holy  Ghost,  be  all  honor  and  glory.  (Here 
the  priest  holds  the  Sacred  Host  over  the  chalice,  and  slightly  elevates 
both  of  them  together). 

C.  Why  are  these  attributes  of  God  here  commemorated  ? 

P.  In  reference  to  the  Adorable  Sacrament.  He  who  "  creates  all 
these  things,"  can  also  "  sanctify,"  "  vivify  "  (that  is,  renew  as  to  their 
nature  and  object),  "  bless  "  them  to  our  profit,  and  "  grant  "  them  to  our 
use.  Durandus  thus  paraphrases  this  prayer :  "  Thou  dost  create  "  these 
gifts  by  giving  them  a  being  ;  "  sanctify  "  them  by  consecration  ;  "  viv- 
ify "  them  by  changing  their  substance ;  "  bless  "  them  that  they  may  be 
profitable  ;  and  "  grant  "  them  so  as  to  profit  us. 

C.  What  is  the  action  which  the  priest  performs  in  raising  the  Sacred 
Host  with  the  chalice  ? 

P.  It  is  called  the  Little  Elevation  ;  and  is  of  greater  antiquity  than 
that  which  follows  upon  the  consecration.  Since,  however,  the  latter  has 
been  introduced  in  the  Church,  this  second  Elevation  has  been  less  sol- 
emn ;  the  Sacred  Host  and  chalice  are  raised  but  a  short  distance  from 
the  altar,  and  are  not  presented  to  the  people  for  adoration. 

C.  What  does  the  Little  Elevation  express  ;  and  what  thoughts  should 
accompany  it  ? 

P.  It  may  be  regarded  as  an  act  of  homage  to  the  majesty  of  God  in 
the  creation  of  the  world  through  the  instrumentality  of  the  divine  word  ; 
for  by  this  act  we  make  Him  a  distinct  and  special  oblation  of  the  divine 
Holocaust ;  the  Body  and  Blood  of  His  Son  Jesus  Christ. 

C.  Is  not  the  bell  sometimes  rung  at  this  second  Elevation  ? 

P.  Yes  ;  this  custom  prevails  in  several  Catholic  countries.  I  have 
heard  of  it  as  existing  in  Spain,  Portugal,  France,  and  Ireland  ;  but  it  is 
not  universal  in  the  Church.  At  Rome,  the  bell  is  rung  at  the  Sanctus 
and  Elevation  only.* 

*  When  the  Blessed  Sacrament  is  exposed,  it  is  not  rung  at  all;  nor  between  Holy  Thursday  and  Holy 
Saturday. 


0 UR  LORD'S  PRA  YER.  257 

OUR    LORD  S    PRAYER. 

C.  Here  the  priest  again  says  aloud,  "Per  omnia  sczcula  saculorum" 
does  he  not  ? 

P.  Yes ;  in  this  place  he  again  lifts  up  his  voice,  which,  except  in  the 
penitential  words,  Nobis  quoque  peccatoribus,  has  not  been  heard  since  the 
beginning  of  the  Canon. 

C.  Is  the  sentence  Per  omnia  sczcula  sczculorum  the  end  of  a  prayer,  as 
in  the  former  instance  ? 

P.  Yes  ;  it  is  so  on  each  of  the  three  occasions  on  which  it  forms  the 
introduction  of  an  address  to  the  people.  And  in  every  instance  it  is  a 
kind  of  pledge  to  the  people  that  the  priest  has  been  all  the  while  inter- 
ceding for  them.  Here  it  is  the  termination  of  the  prayer  last  cited,  which 
ends,  you  remember,  with  an  ascription  of  honor  and  glory  to  the  blessed 
Trinity.  This  doxology  concludes,  as  usual,  with  the  words,  which  are 
said  aloud  :  "  For  ever  and  ever."  R.  Amen.  Then  the  priest  immedi- 
ately rejoins  :  "Let  us  pray  ;"  after  which  he  prefaces  the  Lord's  Prayer 
with  the  following  introduction  :  "  Admonished  by  salutary  precepts,  and 
informed  by  the  Divine  institution,  we  presume  to  say,"  etc. 

C.  What  is  the  meaning  of  this  introduction  ? 

P.  It  imports  that,  except  with  the  encouragement  of  our  Lord's  pre- 
cept and  institution,  sinners  such  as  we  could  not  venture  upon  address- 
ing God  in  those  terms  of  filial  confidence  and  affection  with  which  the 
"  Our  Father  "  opens. 

C.  And  now  of  the  Lord's  Prayer  itself.  Is  it  of  great  antiquity  in 
the  Mass  ? 

P.  Yes  ;  all  the  older  Liturgies  contain  it ;  and  it  is  generally  thought 
to  have  been  introduced  by  the  Apostles,  if  not  under  the  direct  sanction 
of  our  Lord  Himself. 

C.  But  do  not  some  attribute  its  insertion  in  the  Mass  to  St.  Gregory  ? 

P.  If  so,  they  mean  that  St.  Gregory  confirmed  or  modified  its  use. 

C.  By  what  ceremonies  is  it  accompanied  ? 

P.  The  priest  having  covered  the  chalice,  after  holding  the  Sacred 
Host  over  it,  adores  the  precious  Blood  of  our  Lord  (as  is  customary  be- 
fore and  after  exposing  it),  then  laying  the  palms  of  his  hands  on  the 
altar,  within  the  corporal,  he  proceeds  to  the  "  Our  Father  "  ;  at  the  words 
"  Let  us  pray  "  he  joins  his  hands,  and  keeps  them  joined  during  the  short 
.  preface.  Then  extending  them,  and  inclining  his  head  toward  our  Lord 
'  in  the  blessed  Sacrament,  and  keeping  his  eyes  intently  fixed  on  Him,  he 
goes  on  to  say,  slowly  and  reverently,  our  Lord's  Prayer. 

C.  May  the  priest  be  considered  to  say  our  Lord's  Prayer  in  any  par- 
ticular spirit  and  intention,  such  as  may  also  be  shared  by  those  present  ? 


258  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

P.  Beyond  all  doubt ;  he  may  be  understood  to  use  it  with  an  especial 
eye  to  the  goodness  of  God  in  the  blessed  Eucharist. 

C.  Could  you  throw  this  idea  into  a  paraphrase  ? 

P.  I  will  attempt  to  do  so.  "  Our  Father,"  whom  we  so  address  in  the 
spirit  of  adoption,  as  sons  begotten  to  Thee  through  the  Blood  of  Jesus 
Christ,  our  great  High  Priest  and  salutary  Victim  ;  "who  art  in  heaven," 
yet  condescendest  to  our  weakness  ;  "  hallowed  be  Thy  name,"  and  espe- 
cially for  these  Divine  mysteries.  O,  may  this  act  of  ours  be  some  com- 
pensation for  all  the  injuries  and  blasphemies  which  Thy  Eternal  Son  sus- 
tains in  this  most  precious  instance  of  His  condescension  to  man!  "Thy 
kingdom  come,"  in  anticipation  and  hastening  whereof  we  do  thus  con- 
tinually "show  our  Lord's  death"  by  "eating  this"  Divine  "Bread,"  and 
"drinking  this"  precious  "  Chalice"  (1  Cor.  xi.  26).  "Thy  will  be  done 
on  earth,"  by  all  Thy  people,  and  especially  by  Thy  priests,  who  strive  to 
serve  Thee  and  to  fulfil  all  Thy  mind,  even  "  as  it  is  in  Heaven  "  accom- 
plished by  the  Angels,  whose  office  they  bear  as  Thy  ministers,  and  whose 
alacrity  they  would  imitate  with  the  intensity  and  ardor  of  a  "  burning 
fire  "  (Ps.  ciii.  4).  "  Give  us  this  day  our  daily  bread,"  even  as  Thou  art 
now  about  to  give  it  us  in  this  most  holy  banquet,  even  the  bread  of 
Angels,  the  bread  which  Thou  hast  given  us  from  Heaven,  "having  in  it 
all  that  is  delicious,  and  the  sweetness  of  every  taste"  (Wisd.  xvi.  20). 
And  forgive  us  our  trespasses,"  through  the  great  Sacrifice  of  Propitia- 
tion, which  here  we  commemorate,  and  represent,  and  continually  offer 
in  its  unbloody  form ;  "as  we  forgive  them  that  trespass  against  us,"  de- 
siring, before  bringing  our  own  offering  to  the  altar,  to  be  reconciled  with 
them  (St.  Matt.  v.  23,  24),  whose  light  "  trespasses  against  us,"  how  can 
we  remember  amid  these  precious  memorials  of  Thy  pardoning  love  for 
sinners  ?  But  forasmuch  as  this  precious  Sacrifice  is  a  pledge  not  less  of 
Thy  sanctifying  than  of  Thy  saving  power  ;  therefore  we  ask  that  through 
it  Thou  wouldest  be  pleased  not  only  to  "  lead  us  not  into  temptation," 
but  also  to  "  deliver  us  from  "  all  "  evil,"  both  of  soul  and  body.  And, 
therefore,  we  say,  Amen.     So  be  it. 

THE    SEQUEL    OF    OUR    LORD'S    PRAYER. 

P.  Then  straightway,  taking  up  the  last  words  of  our  Lord's  most  holy 
Prayer,  and,  as  it  were,  paraphrasing  its  last  petition,  the  priest  continues  : 
"  Deliver  us,  O  Lord,  we  beseech  Thee,  from  all  evils,  present,  past,  and 
future,  and  through  the  intercession  of  the  blessed  and  glorious  ever  Vir- 
gin Mary,  Mother  of  God,  with  Thy  blessed  Apostles,  Peter  and  Paul, 
and  Andrew,  and  all  the  Saints,  grant  of  Thy  goodness  peace  in  our  days, 
that,  being  holpen  by  the  aid  of  Thy  mercy,  we  may  be  ever  free  from 
sin,  and  secure  against  all  disturbance,  through,"  etc.    During  this  prayer 


THE  "PAX  DOMINI."  259 

the  priest  holds  the  paten  in  his  right  hand,  and  at  the  words,  "Grant  of 
Thy  goodness  peace  in  our  days,"  he  crosses  himself  with  it  from  the  fore- 
head to  the  breast,  and  across  the  shoulders  ;  at  the  words,  "  that  by  the 
aid,"  he  kisses  the  paten,  and  then,  with  all  reverence  and  devotion,  places 
it  under  the  Sacred  Host. 

C.  What  is  the  meaning  of  these  actions  ? 

P.  The  priest  signs  himself  with  the  paten,  to  remind  himself  that  all 
our  hope  of  that  peace  and  deliverance  from  evil,  for  which  he  is  then 
praying,  is  in  the  Passion  and  Death  of  Christ  ;  and  he  kisses  it,  as  though 
it  were  the  Feet  of  Christ,  or  the  ground  beneath  His  feet,  to  intimate  his 
ardent  love  of  peace,  both  of  soul  and  body,  in  Him. 

THE    "  PAX    DOMINI." 

C.  What  now  follows  ? 

P.  The  priest,  having  uncovered  the  chalice  while  he  concludes  the 
forementioned  prayer,  and  adored  the  precious  Blood  of  our  Lord,  con- 
cludes it  with  the  words,  "  through  the  same  Christ  our  Lord,"  during 
which  he  breaks  the  Sacred  Host  over  the  chalice  into  two  parts,  one  of 
which  he  places  on  the  paten,  and  then  from  the  remaining  part  breaks 
off  also  a  small  portion  which  he  holds  over  the  chalice,  in  the  mean  time 
joining  on  the  part  from  which  he  has  taken  it  to  the  part  previously  laid 
on  the  paten.  With  the  particle  in  his  hand,  he  says,  at  the  conclusion 
of  the  prayer,  "  For  ever  and  ever."  R.  Amen.  Then  he  adds,  at  the 
same  time  making  three  crosses  over  the  chalice  with  the  particle,  "  The 
peace  »J«  of  our  Lord  *J«  be  always  ►}«  with  you."  And  then  he  drops  the 
particle  into  the  chalice,  saying,  "  May  this  commixtion  and  consecration 
of  the  Body  and  Blood  of  our  Lord  Jesus  Christ  be  to  us  receiving  it  unto 
life  eternal." 

C.  Explain,  sir,  if  you  please,  these  various  and  apparently  most  im- 
portant ceremonies. 

P.  To  begin,  then,  with  the  fraction,  or  breaking,  of  the  Sacred  Host. 
This  is  found  in  the  ancient  Liturgies.  The  Sacred  Host  was  everywhere 
divided,  but  not  always  into  the  same  number  of  portions.  The  Liturgy 
of  St.  James  appoints  a  division  into  two  parts  only  ;  the  Greeks  divide 
into  four,  following  St.  Chrysostom ;  but  the  Latins  have  always  used 
the  division  into  three.  The  practice  comes  from  the  institution  of  Christ 
and  the  example  of  the  Apostles.  For  the  three  former  Evangelists  ex- 
pressly tell  us  that  our  Lord  brake  the  bread  ;  St.  Luke  says,  describing 
the  feast  at  Emmaus  (which  appears  to  have  been  a  celebration  of  the 
Holy  Eucharist),  that  our  Lord  took  bread,  and  blessed,  and  brake  it  (c. 
xxiv.  30)  ;    and  adds,  that  our  Lord  was  known  thereby  (v.  35).     From 


2bo  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

the  Acts  we  learn  that  the  disciples  assembled  to  break  bread  (c.  xx.  7)  ; 
and  St.  Paul  says,  "The  bread  which  we  break"  (1  Cor.  x.  16). 

C.  Can  the  Body  of  Christ,  then,  be  broken  ? 

P.  No  ;  the  division  is  in  the  species  or  form  alone ;  the  Body  of  our 
Lord  remains  unimpaired  and  alike  in  every  portion  of  the  consecrated 
matter.  As  the  Church  sings  in  the  Sequence  for  the  Feast  of  Corpus 
Christi  the  words  of  the  great  St.  Thomas  of  Aquin  : 

"  And  they  who  of  their  Lord  partake, 
Nor  sever  Him,  nor  rend,  nor  break  ; 

Nought  lacks  and  nought  is  lost ; 
The  boon  now  one,  now  thousands  claim, 
But  one  and  all  receive  the  same, 

Receive,  but  ne'er  exhaust." 

"  A  sumente  non  concisus, 
Non  contractus,  non  divisus, 

Integer  accipitur  ; 
Sumit  unus,  sumunt  mille, 
Quantum  iste,  tantum  ille, 

Nee  sumptus  consumitur." 
And  again  : 

"  Nor  be  thy  faith  confounded,  though 
The  Sacrament  be  broke  ;  for  know 
The  life  which  in  the  whole  doth  glow 

In  every  part  remains  ; 
The  Substance  which  those  portions  hide, 
No  force  can  cleave  ;  we  but  divide 
The  sign— the  while  the  Signified 

Nor  change  nor  loss  sustains." 

u  Fracto  demum  Sacramento 
Ne  vacilles,  sed  memento 
Tantum  esse  sub  fragmento 

Quantum  toto  tegitur. 
Nulla  rei  fit  scissura, 
•  Signi  tantum  fit  fractura, 

Qua  nee  status  nee  statura 
Signati  minuitur." 

C.   What  is  probably  the  reason  of  this  division  of  the  Sacred  Host  ? 

P.  It  suffices  for  the  Church  to  know  that,  in  making  it,  she  is  follow- 
ing the  institution  of  Christ  and  the  practice  of  the  Apostles.  Neverthe- 
less, various  significations  of  the  action  have  been  found  by  holy  men,  of 
which  one  of  the  most  appropriate  and  devout  is  that  which  sees  in  the 
three  several  portions  of  the  Sacred  Host  symbols  of  the  three  sections  of 
the  Church  at  the  time  of  the  Resurrection — the  Court  of  Heaven,  the 
11  Spirits  in  prison,"  to  whom  Christ  preached  during  the  three  days  in 


THE  "AGNUS  DEI"  AND  PRAYERS  BEFORE  COMMUNION.        261 

which  His  Divine  Soul  and  Body  were  separated,  and  the  Faithful  on 
earth.  Of  these  the  departed  in  Christ  were,  at  the  Resurrection,  united 
with  the  glorious  Church,  as  represented  by  the  larger  portion  of  the 
Sacred  Host ;  while  the  smaller  portion,  the  Church  militant,  is,  as  it  were, 
plunged  into  the  chalice,  that  is,  made  to  partake  of  the  sufferings  of  our 
Lord. 

You  should  observe,  however,  that  one  such  symbolical  application 
of  these  mysteries  by  no  means  precludes  others.  For  what  is  certainly 
true  of  the  Blessed  Eucharist,  as  it  is  the  heavenly  nourishment  of  our 
souls,  is  no  less  true  of  it  as  it  supplies  food  of  meditation  to  a  devout 
spiritual  ingenuity.  It  is  the  "  sweetness  of  every  taste."  All  the  pow- 
ers of  the  mind  are  set  in  action  upon  its  exhaustless  materials.  It  exer- 
cises, without  either  satisfying  or  yet  wearying  the  intellect  ;  it  leads  the 
imagination  into  a  new  world  of  wonders,  where,  with  the  clue  of  a  de- 
vout intention,  and  under  the  guidance  of  the  saints,  she  may  expatiate 
at  will  without  danger  of  error,  and  certainly  without  limit  of  discovery. 

THE    "  AGNUS    DEI  "    AND    PRAYERS    BEFORE    COMMUNION. 

C.  Proceed,  sir,  if  you  please,  with  your  explanation  of  the  Mass. 

P,  We  have  now  reached  the  "  Agnus  Dei,"  which  is  the  beginning 
of  the  priest's  preparation  for  receiving  the  Holy  Communion.  It  consists 
in  an  address,  thrice  repeated,  to  our  Blessed  Lord  as  the  Lamb  of  God, 
slain  for  the  remission  of  sin,  and  is  said  by  the  priest,  with  eyes  fixed 
on  the  Sacred  Host. 

"  O  Lamb  of  God,  who  takest  away  the  sins  of  the  world,  have  mercy 
upon  us;"  and  these  words  he  repeats  thrice.  The  third  time  he  says,  "  O 
Lamb  of  God,  who  takest  away  the  sins  of  the  world,  grant  us  Thy  peace." 
This  address  appropriately  follows  the  "  Pax  Domini  ;"  for  it  was  just 
after  our  Lord  had  said  to  His  disciples,  "  Peace  be  to  you,"  that  He  gave 
them  power  of  remitting  sins  (St.  John  xx.  21-23).  The  prayer  refers  to 
the  words  of  the  Baptist :  "  Behold  the  Lamb  of  God,  behold  Him  who 
taketh  away  the  sin  of  the  world  "  (St.  John  i.  29).  The  triple  repetition 
of  the  "  Agnus  Dei  "  was  ordered  by  Pope  Sergius,  towards  the  end  of  the 
sixth  century.  It  is  considered  to  be  in  honor  of  the  Holy  Trinity,  who 
¥  sent  forth  the  Lamb,  the  Ruler  of  the  earth  "  (Isaiah  xvi.  1),  and  gives 
a  peculiar  intensity  to  the  prayer. 

C.  Why  is  "  grant  us  Thy  peace  "  said  the  third  time,  in  the  place  of 
"  have  mercy  upon  us  "  ? 

P.  Anciently  each  petition  was  in  the  same  words  ;  but  as  persecu- 
tions multiplied,  the  third  was  changed  into  a  prayer  for  the  peace  of  the 
Church.    This,  at  least,  is  the  account  given. 


262  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

C.  What  ceremonies  are  here  used  ? 

P.  The  priest  begins  the  "  Agnus  Dei  "  with  hands  joined  before  him  ; 
but  when  he  comes  to  the  words,  "  have  mercy  upon  us,"  he  places  the 
left  hand  upon  the  altar,  and  with  the  right  strikes  his  breast,  in  token  of 
humility  and  contrition. 

C.  Is  the  "  Agnus  Dei  "  always  said  in  the  Mass  ? 

P.  Yes  ;  except  on  Good  Friday,  when  it  is  omitted,  together  with  all 
this  portion  of  the  Mass,  out  of  respect  to  the  great  Sacrifice  consum- 
mated on  that  day  ;  and  on  Holy  Saturday,  when  the  Mass,  which  is  in 
honor  of  the  Resurrection,  is  also  shortened,  because  the  heart  of  the 
Church  is,  as  it  were,  too  full  of  joy  to  say  many  words.  In  Masses  of 
the  Dead,  as  we  shall  hereafter  see,  the  form  of  the  "  Agnus  Dei  "  is 
changed. 

C.  What  follows  the  "  Agnus  Dei  "  ? 

P.  Three  prayers,  in  immediate  preparation  for  the  communion  of  the 
priest.  In  the  first  of  them  the  Church  prolongs  her  petition  for  peace, 
which  she  had  before  summed  up  in  the  last  "  Agnus  Dei."  She  continues  : 

"  O  Lord  Jesus  Christ,  who  didst  say  to  Thine  Apostles,  Peace  I  leave 
to  you,  My  peace  I  give  to  you  ;  regard  not  my  sins,  but  the  faith  of  Thy 
Church  ;  and  vouchsafe,  according  to  Thy  will,  to  pacify  and  unite  it 
together,  who  livest  and  reignest,  God,  world  without  end.    Amen." 

C.  Why  does  the  Church  speak  so  much  of  peace  in  this  part  of  the 
Mass  ? 

P.  Because  by  the  union  of  the  two  species  in  the  chalice  at  the  "  Pax 
Domini "  is  mystically  represented  the  reunion  of  the  Most  Sacred  Body 
and  Blood  of  our  Lord  in  His  glorious  Resurrection,  the  first  fruits  of 
which  were  bestowed  in  the  gift  of  peace'to  the  disciples  :  (see  St.  John 
xx.  19,  21,  26).  Then  it  was  that  our  Lord  ratified  the  promise,  of  which 
we  remind  Him  in  this  prayer,  made  on  the  eve  of  His  death  (St.  John 
xiv.  27).  In  like  manner,  the  Church  also,  while  commemorating  in  the 
holy  mysteries  the  glorious  Resurrection,  takes  the  opportunity  of  asking 
Him  to  extend  to  the  faithful  of  all  times  the  benefit  of  that  same  pre- 
cious legacy  ;  and  particularly  in  reference  to  the  Holy  Communion  of 
His  most  Sacred  Body  and  Blood,  for  which  the  peace  of  God  is  the  best 
preparation,  as  it  is  also  its  most  blessed  fruit. 

This  latter  prayer  the  priest  says  with  head  inclined,  and  hands  joined, 
and  resting  upon  the  altar.  In  the  same  posture  he  repeats  also  the  fol- 
lowing prayers :  "  O  Lord  Jesus  Christ,  Son  of  the  living  God,  who  by 
the  will  of  the  Father,  and  with  the  co-operation  of  the  Holy  Ghost,  by 
Thy  death  hast  given  Life  to  the  world  ;  deliver  me  by  this  Thy  most 
sacred  Body  aud  Blood  from  all  my  iniquities  and  from  all  evils,  and 
make  me  to  cleave  always  to  Thy  Commandments,  and  never  permit  me 


THE  COMMUNION  OF  THE  PRIEST.  26 


o 


to  be  separated  from  Thee,  who  with  the  same  God  the  Father,  and  with 
the  Holy  Ghost,  livest  and  reignest,  God,  world  without  end.  Amen." 

The  third  prayer,  which  the  priest  says  directly  before  receiving  the 
sacred  Body  of  our  Lord,  is  as  follows :  "  Let  not,  O  Lord  Jesus  Christ, 
the  receiving  of  Thy  Body,  which  I,  all  unworthy,  presume  to  take,  be  to 
me  unto  judgment  and  condemnation  ;  but,  according  to  thy  goodness, 
let  it  profit  me  to  the  safe  keeping  of  soul  and  body,  and  to  spiritual  heal- 
ing, who  livest  and  reignest  with  God  the  Father  in  the  unity  of  the  Holy 
Ghost,  God,  for  ever  and  ever.  Amen." 

These  prayers  require  no  other  remark  than  that  which  a  careful  peru- 
sal will  suggest..  You  will  observe  several  blessings,  which  in  the  former 
are  asked  through  Holy  communion,  viz.:  1.  Deliverance  from  personal 
sins  ;  2.  from  all  evils;  3.  adherence  to  the  divine  precepts;  4.  adherence 
to  God  Himself.  The  latter  prayer  is,  on  the  other  hand  (as  couched  in 
the  language  of  deepest  humility),  deprecatory  of  evils  as  well  as  suppli- 
catory of  benefits,  and  asks  that  the  priest  may  not  (after  the  awful 
threatening  of  the  Apostle ;  1  Cor.  xi.  29)  receive  judgment  to  himself  in 
partaking  of  these  holy  mysteries,  but  contrariwise,  the  nourishment  of 
soul  and  body,  and  the  cure  of  all  diseases. 

C.  What  devotion  may  the  faithful  use  at  this  time  ? 

P.  They  should  put  themselves  into  communion  with  the  priest,  and 
endeavor,  as  much  as  possible,  to  join  in  his  intentions. 

THE    COMMUNION    OF    THE    PRIEST. 

C.  At  this  part  of  the  Mass  I  observe  that  the  priest  kneels  down. 

P.  Yes ;  he  first  adores  on  his  knees  our  Lord,  whom  he  is  about  to 
receive  ;  for,  as  St.  Augustine  says,  "  none  doth  eat  the  flesh  of  Christ  till 
he  have  first  adored ;"  then  rising,  he  says,  still  in  secret,  some  words  de- 
rived from  Ps.  cxv.  5,  13,  excepting  that  for  "  chalice  of  salvation,"  he 
here  says  "  Bread  of  Heaven."  The  words  he  uses  are  these  :  "  I  will  re- 
ceive the  Bread  of  Heaven,  and  will  call  upon  the  name  of  our  Lord.'' 
The  words  are  again  repeated,  and  in  the  form  in  which  they  stand  in  the 
Psalms,  at  the  Communion  of  the  Chalice. 

C.  Again  I  observe  that  the  precious  Body  of  our  Lord  is  called 
"  Bread." 

P.  It  is  so  ;  there  being,  as  I  have  already  observed,  no  danger  of  any 
doctrinal  mistake,  when  the  great  verity  of  Transubstantiation  is  so  fully 
secured  by  the  whole  language  and  ceremonial  of  the  Mass.  Our  Saviour 
having  called  Himself  the  "  Living  Bread  which  came  down  from  Hea- 
ven "  St.  John  vi.  1),  we  may  confidently  speak  of  Him  under  that  gra- 
cious and  beneficent  image. 

And  here,  dear  brother,    I  cannot  but  draw  your  devout  attention  to 


264  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

the  sweetness  of  this  expression  of  confidence,  as  following  directly  upon 
the  last  most  humble  prayer.  The  priest  first  prepares  himself  by  humil- 
ity for  adoring  his  Lord  :  then  rising  up,  as  if  with  renewed  strength,  he 
goes  on  to  adventure  on  receiving  Him  almost  with  a  holy  freedom  and 
boldness.  Then,  having  reverently  taken  his  Beloved  into  his  hands,  he 
is  again  seized  with  awe,  and  the  Church  puts  the  lowly  words  of  the 
good  centurion  into  his  mouth.  He  says  aloud,  "  Lord,  I  am  not  worthy  ;" 
and  then  continues  in  secret,  "  that  Thou  shouldest  enter  under  my  roof ; 
but  only  speak  the  word,  and  my  soul  shall  be  healed."  And  these  hum- 
ble words  he  repeats  thrice,  each  time  striking  his  breast.  At  length  he 
receives  the  Body  of  our  Lord,  making  with  the  Sacred  Host  the  sign  of 
the  Cross,  as  he  says  the  words,  "  The  Body,"  and  the  rest ;  and  then  join- 
ing his  hands,  remains  for  some  seconds  in  profound  meditation  on  the 
great  Gift  of  which  he  has  been  made  partaker.  Then  he  uncovers  the 
Chalice  immediately  (so  it  is  prescribed  in  the  rubric),  saying  the  words 
of  the  115th  Psalm,  v.  12  :  "  What  shall  I  render  to  the  Lord  for  all  that 
He  hath  rendered  to  me  ? "  and  goes  on  to  adore  the  precious  Blood  of  our 
Lord.  Rising  from  his  knees,  he  removes  from  the  corporal  upon  the 
paten  any  particles  of  the  Blessed  Sacrament  of  our  Lord's  Body  which 
may  appear  on  it ;  and  then  with  the  thumb  and  forefinger  of  the  right 
hand,  or  one  of  them,  transfers  them  all,  together  with  any  which  may 
be  upon  the  paten,  into  the  chalice.  This  over,  he  continues  in  the  words 
of  the  115th  Psalm :  "  I  will  receive  the  Chalice  of  salvation,  and  will  call 
upon  the  name  of  the  Lord."  Then  making  with  the  Chalice  the  sign  of 
the  Cross,  he  receives  the  precious  Blood  with  the  words,  "  The  Blood," 
and  the  rest. 

THE    COMMUNION    OF    THE    FAITHFUL. 

P.  At  this  point  the  priest  administers  the  Holy  Communion  to  any 
of  the  faithful  who,  being  duly  qualified,  may  desire  it. 

C.  May  he,  then,  refuse  Communion  to  any  who  desire  it  ? 

P.  Yes  ;  he  not  only  may,  but  is  bound  to  withhold  the  Adorable  Sac- 
rament from  any  excommunicated  person,  or  notorious  sinner,  or  person 
approaching  it  without  due  external  reverence. 

C.  What  are  the  other  qualifications  of  a  Communicant  besides  being 
under  no  ecclesiastical  or  public  disqualification  ? 

P.  The  Communicant  should  be  in  the  state  of  grace  ;  either  free  or 
having  been  by  confession  and  absolution  freed  from  mortal  sin  ;  he  must 
have  fasted  strictly  from  the  preceding  midnight,  and  of  course  approach 
with  the  requisite  dispositions. 

C.  Is  the  state  of  fasting  obligatory  upon  Communicants,  and  what 
are  the  conditions  of  it  ? 


THE  COMMUNION  OF  THE  FAITHFUL.  265 

P.  It  is  not  obligatory  only  but  indispensable,  except  in  the  case  of 
persons  in  danger  of  death,  who  receive  the  Holy  Sacrament  in  the  way 
of  Viaticum  (i.  e.,  as  a  provision  for  their  passage  into  the  unseen  world), 
and  in  one  or  two  other  extreme  cases  5  as,  for  instance,  when  priests,  in 
order  to  avoid  some  yet  graver  violation  of  the  Church's  rules,  are  allowed 
to  receive  it,  after  having  previously,  and,  of  course,  without  foresight  of 
such  emergency,  broken  their  fast. 

C.  But  do  not  priests  say  three  Masses,  and  consequently  receive  the 
Blessed  Sacrament  three  times  on  Christmas-day  ? 

P.  Yes ;  and  in  countries  where  there  is  a  scarcity  of  priests,  they  are 
sometimes  allowed,  even  at  other  times,  to  duplicate,  i.e.  to  say  Mass  twice 
on  the  same  day.  But  in  neither  of  these  cases  do  they  partake  of  any 
food  or  liquid,  except  the  Holy  Sacrament  itself,  which  not  being  ordi- 
nary food,  is  not  considered  to  militate  against  the  fast,  and  consequently 
they  do  not  drink  the  wine,  or  wine  and  water,  of  the  Ablutions  till  the 
last  of  the  Masses  which  they  say  on  the  same  day. 

C.  And  now,  sir,  about  the  nature  of  this  fast  before  Communion. 
Does  it,  like  the  ecclesiastical  fast,  allow  of  taking  liquids? 

P.  No  ;  it  is  what  is  called  7k  physical,  i.  e.  natural,  fast,  and  precludes 
the  swallowing  of  any  food  or  liquid  whatever ;  so  that  water,  taken  even 
by  accident,  would  debar  the  person  from  going  to  Communion  on  the 
same  day. 

C.  What,  even  a  drop  ? 

P.  A  drop  swallowed  by  accident  along  with  the  natural  secretion  of 
the  mouth  is  a  case  excepted  by  the  rubric  from  the  general  law. 

C.  How  minute  are  these  provisions  ;  an  enemy  might  say  how  trivial ! 

P.  Yes  ;  but  he  would  be  a  very  shallow  reasoner ;  for  consider  only 
the  natural  tendency  of  men  to  encroach  upon  laws  which  are  not  carried 
out  into  detail,  and  you  will  acknowledge  the  wisdom  of  the  Church  in 
making  no  exceptions  to  her  rules  but  such  as  are  required  by  necessity 
and  charity. 

C.  Be  pleased,  sir,  to  explain  the  manner  of  giving  Communion,  dur- 
ing Mass,  to  the  Faithful. 

P.  The  priest,  having  received  of  the  chalice,  takes  a  sufficient  num- 
ber of  the  Sacred  Hosts,  of  a  smaller  size  than  that  used  for  the  Sacrifice, 
either  on  the  paten  or  in  the  ciborium,  the  vessel  in  which  they  remain  in 
the  tabernacle  on  the  altar.  These  particles  have  been  either  consecrated 
in  the  Mass,  or  reserved  from  former  consecrations.  Placing  them  on  the 
paten,  or  if  they  be  in  the  ciborium,  uncovering  it,  he  first  adores  the  sa- 
cred Body  of  our  Lord,  and  then  turning  sideways  towards  the  people, 
in  order  not  to  turn  his  back  on  the  Blessed  Sacrament,  he  pronounces 
over  the  communicants  the  two  prayers  of  Absolution,  at  the  same  time 


266  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

blessing  them  with  his  hand,  saying,  "  May  Almighty  God  have  mercy 
upon  you,  forgive  you  your  sins,  and  lead  you  to  life  eternal.  Amen." 
And  then  :  "  May  the  Almighty  and  merciful  Lord  grant  you  indulgence, 
absolution,  and  remission  of  your  sins." 

C.  Are  not  these  the  same  prayers  which  were  used  at  the  beginning 
of  Mass? 

P.  Yes  ;  with  these  exceptions,  that  here  "  your  sins  "  is  said  for  "  our 
sins  ;"  aud  the  form  not  being  simply  precatory,  but  authoritative  also,  it 
is  accompanied  by  an  act  of  benediction. 

The  priest  then  turns  to  the  altar,  and  having  again  adored  on  his 
knee,  takes  into  his  hand  the  paten,  or  vessel  containing  the  Sacred  Hosts, 
and  slightly  raising  one  of  them,  so  as  to  exhibit  it  to  the  people,  he  pro- 
nounces aloud  the  whole  of  the  following  words,  repeating  them  three 
times,  "  Lord,  I  am  not  worthy  that  Thou  shouldest  enter  under  my  roof  ; 
but  only  speak  the  word,  and  my  soul  shall  be  healed."  After  the  third 
time,  he  descends  the  altar-steps  to  the  communicants,  to  whom  he  ad- 
ministers the  Blessed  Sacrament,  beginning  from  those  at  the  epistle  side. 

C.  Can  Communion  be  given  out  of  Mass  ? 

P.  Yes,  if  there  be  a  reason.  In  that  case,  the  priest  habited  in  a  sur- 
plice, with  a  stole  of  the  color  appropriate  to  the  day,  communicates  the 
faithful  from  the  pre-consecrated  Hosts  reserved  for  that  purpose  in  the 
tabernacle  ;  and  the  communion  over,  he  returns  to  the  altar,  saying  the 
Antiphon  at  the  Magnificat  on  the  Feast  of  Corpus  Christi,  "  O  sacrum 
conviviumy  "  O  sacred  Banquet,  in  which  Christ  is  received,  the  memory 
of  His  Passion  cherished,  the  mind  filled  with  grace,  and  a  pledge  given 
to  us  of  future  glory  ;"  with  the  versicle  and  response  from  the  Book  of 
Wisdom:  V.  "Thou  didst  give  them  Bread  from  heaven."  R.  "  Having 
in  it  all  that  is  delicious."  And  then  the  Collect  of  Corpus  Christi :  "  O 
God,  who  under  this  wondrous  Sacrament  hast  left  us  the  memory  of  Thy 
Passion;  grant  us,  we  beseech  Thee,  so  to  venerate  the  sacred  Mysteries  of 
Thy  Body  and  Blood,  that  we  may  constantly  experience  the  fruit  of  Thy 
redemption  ;  Who  livest  and  reignest,"  etc.  *  Then  the  communicants 
are  dismissed  with  the  blessing,  "  The  benediction  of  God  Almighty,  Fa- 
ther, *}«and  Son,  and  Holy  Ghost,  descend  upon  you,  and  abide  with  you 
always."  This  is  said  in  the  plural  number  even  when  there  is  but  one 
communicant.  But  when  Communion  is  given  in  the  Mass,  this  benedic- 
tion is  not  said,  because  the  communicants  are  blessed  in  the  Mass  itself. 

THE    COMMUNION    OF    THE    FAITHFUL    CONTINUED. 

C.  I  suppose  that  the  chief  part  of  the  Mass  is  now  over  ? 

•During  Easter-Time,  Alleluia  is  added  to  the  versicle  and  response,  and  the  following  prayer  said 
instead  of  "  Deus  qui  nobis  ;"  "  Pour  into  us,  O  Lord,  we  beseech  Thee,  the  Spirit  of  Thy  love,  and  as 
Thou  hast  satisfied  us  with  paschal  sacraments,  make  us  in  Thy  pity  to  be  of  one  heart  ;  through,"  etc. 


THE  COMMUNION  OF  THE  FAITHFUL.  267 

P.  Yes  ;  all  divines  consider  that  the  Sacrifice  is  complete  in  the  Com- 
munion ;  and  it  is  the  common  opinion  that  the  Consecration  is  alone  es- 
sential to  it.  Even  those,  however,  who  so  hold,  regard  the  Communion 
as  necessary  to  its  integrity.  And,  accordingly,  the  Church  makes  the 
greatest  point  of  the  Sacrifice  not  being  interrupted  before  the  communion 
of  the  priest,  which  is  the  consumption  of  the  Holy  Victim.  Should  the 
celebrating  priest  die  between  the  consecration  and  communion,  or  in  any 
other  way  be  disabled  from  proceeding  to  complete  the  Sacrifice,  the  rubric 
prescribes  that  another  priest  be  called  in  to  carry  on  the  Mass.  And  so 
strong  is  the  Church  on  this  point,  that  she  even  waves  in  its  favor  her 
all  but  necessary  rule,  which  requires  that  the  holy  Communion  should 
be  received  fasting  ;  for  in  this  extreme  case  she  allows  a  priest  who  is 
not  fasting  to  proceed  with  the  Mass,  where  another  cannot  be  found. 

C.  What  is  a  priest  to  do  who  forgets  that  he  has  accidentally  broken 
his  fast  till  he  has  begun  and  got  some  way  in  the  Mass  ? 

P.  If  he  should  have  begun  the  Canon,  all  agree  that  he  ought  not  to 
break  off  ;  if  he  has  not  reached  the  Offertory,  all  agree  that  he  should  do 
so  ;  if  the  disqualification  be  remembered  between  the  Offertory  and  the 
Canon,  he  would  not  err  in  adopting  either  course  ;  still  it  would  be  better 
to  desist. 

C.  And  a  person  going  to  Communion,  who  remembers,  when  he  is 
kneeling  to  receive  it,  that  he  is  similarly  disqualified  ? 

P.  If  the  person  could  withdraw  without  particular  observation,  it 
would  be  best  to  do  so  ;  otherwise  it  would  be  better  to  receive,  on  ac- 
count of  scandal  which  might  ensue  from  retiring  at  the  last  moment. 

C.  And  what  now,  if  one  were  to  remember,  after  having  received, 
that  one  had  previously  broken  fast  ? 

P.  In  all  such  cases,  where  there  has  been  no  wilful  irreverence,  or 
neglect,  we  should  make  ourselves  perfectly  easy.  To  admit  scruples  in 
such  cases  is  far  worse  than  to  commit  a  mere  material  fault,  i,  e.  a  fault 
which  is  only  such  in  itself,  not  in  the  individual. 

C.  We  have  got  into  a  digression,  and  may  as  well  go  on  with  it  a 
little  longer.  What  should  be  done,  if  by  accident  the  Blessed  Sacrament 
were  to  fall  in  the  act  of  conveying  it  into  the  mouth  of  the  communicant  ? 

P.  A  cloth  or  card  is  always  held  under  the  chin.  If  the  Blessed  Sac- 
rament fall  by  accident  into  the  ciborium,  or  on  the  paten,  nothing  needs 
to  be  done  (as  the  vessels  are  sacred),  though  every  care  must  be  taken 
to  prevent  any  such  accident  at  all.  But  if  it  fall  on  the  cloth,  or  what  is 
worse,  on  the  ground,  the  spot  on  which  it  rests  must  be  noted  and  care- 
fully washed,  and  the  water  which  has  touched  the  spot  thrown  into  the 
sacrarium  (or  drain  of  sacred  liquids).  In  such  a  case  the  communicant 
should  assist  the  priest  to  observe  the  spot.     If  (which  is   unlikely,  but 


2oX  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

possible)  it  were  to  fall  on  the  dress  of  the  communicant,  the  best  thing 
to  do  would  be  to  note  the  spot,  and  go  after  Mass  into  the  sacristy  to  get 
it  washed.  The  priest,  of  course,  and  not  the  communicant,  must  remove 
the  Blessed  Sacrament  from  the  dress. 

C.  May  the  Blessed  Sacrament  ever  be  touched  except  by  a  priest  ? 

P.  By  no  means  whatever  ;  if  done  consciously  and  intentionally,  out 
of  irreverence,  or  even  negligence,,  it  would  be  a  mortal  sin  so  to  touch  it. 

C.  Accidents  at  the  time  of  communion  must  be  very  distressing. 

P.  Nothing  should  be  very  distressing  which  is  purely  unintentional  ; 
however,  I  do  not  deny  that  we  may  well  be  distressed,  within  due  limits, 
at  any  even  purely  accidental  injury  to  the  Majesty  of  our  Lord  in  the 
Blessed  Sacrament ;  and  on  this  account  communicants  should  be  very 
careful  to  assist  the  priest  in  the  act  of  giving  communion,  by  opening 
the  mouth  and  presenting  a  sufficient  surface  of  the  tongue,  though  with- 
out opening  the  mouth  too  wide,  or  drawing  the  head  too  much  back 
(which  looks  unseemly),  or  holding  the  tongue  too  much  down,  which  is 
dangerous. 

But  now  to  proceed  with  the  explanation  of  Mass.  The  priest,  having 
received  of  the  chalice,  or  if  there  be  communicants,  having  re-arranged 
every  thing  on  the  altar  after  communicating  the  Faithful,  first  inspects 
the  paten,  and  receives  any  atoms  of  the  Blessed  Sacrament  which  may 
have  escaped  his  notice,  then  holding  out  the  chalice  to  the  server,  he  goes 
on  to  receive  the  first  ablution. 


PART  III. 

from  tl)e  (Hommttmon  to  tlje  €no  of  lUasa. 


CHAPTER  I. 

THE    ABLUTIONS. 


C.  What  are  the  ablutions  ? 

P.  They  are  wine  and  wine  and  water  poured  into  the  chalice,  and 
afterwards  received  by  the  priest,  in  order  to  insure  his  receiving  any  par- 
ticles of  the  Sacred  Blood  remaining  in  it.  The  first  ablution  consists  of 
wine  only,  which  is  poured  into  the  chalice  in  about  the  same  quantity  as 
at  the  offertory.  The  priest,  while  it  is  being  poured  in,  says  the  follow- 
ing prayer  :  "  Let  us,  O  Lord,  with  pure  mind  receive  what  we  have  taken 
with  our  mouth,  and  may  it  of  a  temporal  gift  become  an  eternal  remedy." 

C.  Why  is  holy  Communion  called  a  "  temporal  gift  "  ? 

P.  Because  it  is  received  in  this  our  state  of  pilgrimage. 

When  the  wine  is  poured  in,  the  priest  turns  round  the  chalice,  so  as 
to  let  the  wine  take  up  any  drops  which  may  have  adhered  to  the  inside, 
and  then  drinks  it.  Once  more  glancing  at  the  paten  (this  being  the  last 
suitable  opportunity  of  receiving  any  minute  fragments  of  the  Blessed 
Sacrament)  he  sets  it  down,  and  holding  the  thumb  and  forefinger  of  each 
hand  joined  over  the  chalice,  he  takes  it  to  the  epistle  side,  where  the 
server  pours  first  wine  and  then  water  over  his  fingers  into  the  chalice. 
The  priest,  having  wiped  his  fingers,  receives  the  wine  and  water. 

C.  Why  does  the  priest  wash  his  fingers  and  receive  the  ablution  ? 

P.  To  guard  against  any  fragment  of  the  Blessed  Sacrament  adhering 
to  them,  and  to  secure  his  eating  and  drinking  the  whole  fruit  of  the  con- 
secration. 

C.  Why  is  water  used  as  well  as  wine  ? 

P.  In  order  to  neutralise  the  sacred  species,  which  wine  alone  does  not 
neutralise.  There  should  therefore  be  at  least  as  much  water  as  wine  in- 
fused. 

C.  Does  the  priest  say  any  prayer  at  the  second  ablution  ? 

P.  Yes,  before  he  receives  it,  he  says,  "May Thy  Body,  OLord,  which 
I  have  taken,  and  Thy  Blood  which  I  have  drunk,  cleave  to  my  interior  : 


270  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

and  grant  fhat  no  stain  of  sin  may  remain  in  me,  whom  pure  and  holy 
raments  have  refreshed,  who  livest  and  reignest  for  ever  and  ever. 

Amen." 

C  I  observe  that  all  the  latter  prayers  have  been  addressed  to  our 

Blessed  Lord. 

P.  Yes,  from  the  "  Agnus  Dei "  till  the  "  Postcommunion." 

C.  Why  is  this  ? 

P.  Because  all  these  prayers  relate  directly  to  the  act  of  holy  Com- 
munion. 

C.  Why  does  the  priest  here  stay  at  the  middle  of  the  altar  ? 

P.  To  wipe  and  re-arrange  the  chalice  and  paten,  and  cover  them  with 
the  veil.  All  these  things  the  Church  desires  to  be  done  with  care  and 
neatness,  but  without  needless  delay. 


CHAPTER  II. 

THE    "  COMMUNIO  "    AND    POSTCOMMUNION. 

C.  What  is  the  "  Communio  "  ? 

P.  A  short  sentence  so  called  because  said,  and  (at  Solemn  Mass) 
also  sung,  immediately  after  the  communion  of  the  Faithful,  the  Missal 
having  been  previously  removed  by  the  server  from  the  gospel  to  the 
epistle  side. 

C.  Has  this  been  always  in  the  Mass  ? 

P.  It  has  not.  In  the  time  of  St.  Ambrose  the  priest  said  the  "  Nunc 
dimittis  "  in  his  own  name  and  that  of  the  Faithful.  In  some  other  ancient 
Liturgies  a  psalm  was  said  in  this  place  ;  but  in  process  of  time  it  appears 
to  have  been  curtailed  into  a  single  verse  or  sentence,  like  the  Introit  and 
Offertory. 

C.  What  is  the  purport  of  the  verse  called   "  Communion  "  ? 

P.  It  bears  upon  the  subject  of  the  Mass,  where  proper  to  any  Festi- 
val. At  other  times  it  generally  embodies  some  holy  sentiment  or  edi- 
fying lesson. 

C.  Why  is  it  so  short  ?     Is  not  this  a  departure  from  antiquity  ? 

P.  I  have  said  that  it  is  probably  abbreviated  from  some  longer  devo- 
tion. But  it  is  our  duty  to  take  every  provision  of  our  Holy  Church  as 
it  comes  before  us,  and  never  to  contrast  her  manner  at  one  time  with  her 
manner  at  another,  to  the  disadvantage  of  any  one  of  her  institutions. 
The  ancient  Church  was  best  for  the  ancients,  and  the  modern  Church  is 
best  for  us.  Holy  Scripture  itself  discourages  such  comparisons  as  "  fool- 
ish." It  says,  "  Say  not,  What  thinkest  thou  is  the  cause  that  former 
times  were  better  than  they  are  now  ?  for  this  manner  of  question  is  fool- 


THE  POSTCOMMUNION.  271 

ish."*  As  there  was  in  ancient  times  a  beauty  in  the  prolixity  of  these 
forms,  so  there  is  also  now  a  beauty  in  their  brevity,  as  they  enable  per- 
sons in  the  world,  who  cannot  spare  a  long  time  for  their  devotions,  to 
assist  at  the  public  offices  of  the  Church  and  reap  their  fruit.  Moreover, 
it  is  ever  to  be  borne  in  mind  that  the  essence  of  the  Mass  is  not  a  form 
of  prayer,  but  a  great  actiofi,  to  which  all  the  words  contained  in  it  con- 
spire and  are  entirely  subordinate  ;  so  that  whether  more  or  fewer,  they 
fulfil  their  office  with  the  like  effect.  And  this  may  reconcile  you  to  a 
more  rapid  enunciation  of  those  words  than,  perhaps,  you  can  at  first  un- 
derstand to  be  consistent  with  devotion.  It  is  no  doubt  very  possible  to 
be  rapid  even  to  irreverence  in  saying  Mass.  But  it  is  also  possible  to  be 
too  slow.  Many  persons  of  undoubted  piety  find  themselves  greatly  as- 
sisted in  devotion  by  a  rapid  articulation,  as  being  apt  to  lose  the  spirit 
of  their  action  in  proportion  as  they  make  too  much  of  its  form.  Nothing, 
indeed,  is  more  to  be  guarded  against  in  celebrating  the  Church  offices 
than  langor  and  heaviness.  The  ministry  of  the  angels,  of  which  ours 
is  the  earthly  counterpart,  is  likened  to  the  briskness  of  a  [darting  fire. 
All  this  is  especially  true  of  Mass,  for  the  reason  I  have  given  ;  that  it  is, 
even  beyond  our  religious  services,  an  act. 

C.  Thank  you,  sir ;  this  thought  will  be  of  great  use  to  me  in  check- 
ing harsh  judgments  and  restless  imaginations.  With  what  sentiments 
should  the  Faithful  listen  to  the  "  Communio  "  ? 

P.  They  should  join  with  the  Church  in  thanksgiving  to  our  Lord  for 
the  great  Gift  of  Himself.  But,  remember,  I  am  here  instructing  you  in 
the  ceremonies,  not  undertaking,  except  in  this  indirect  way,  to  supply 
you  with  devotions. 

THE    POSTCOMMUNION. 

C.  What  is  the  Postcommunion  ? 

P.  That  part  of  the  Mass  which  immediately  follows  the  Communion, 
and  precedes  the  termination  of  the  whole. 

Having,  then,  passed  from  the  epistle  side  to  the  middle  of  the  altar, 
the  priest  kisses  it,  and  says,  turning  to  the  people,  "  Our  Lord  be  with 
you  ;"  which  is  answered  as  usual  by  the  people.  Then  moving  again  to 
the  epistle  side,  he  reads  the  Postcommunion  Collects,  one  or  more,  ac- 
cording to  the  number  of  Collects  for  the  day.  You  should  know  that 
every  Collect,  whether  of  the  season  or  occasional,  has  its  proper  Secret 
and  Postcommunion  belonging  to  it.  And  as  the  Postcommunions  cor- 
respond  in  number,  so  do  they  likewise  in  subject,  form,  and  ceremonies 
accompanying,  with  the  Collects  which  have  gone  before  them.  I  will 
take  two  specimens :  the  Collect   for  "  the  Suffrages  of  the  Saints,"  be- 

*  Ecclus.  vii.   11. 


272  ORDER  AND  CEREMONIAL  OF  7WE  MASS. 

ginning  "  A  cunctis,"  which  is  used  at  certain  times  to  make  up  the  re- 
quisite number  of  Collects  on  a  semi-double  festival,  and  another  occa- 
sional one  for  Bishops  and  their  flocks.  Here  are  these  Collects  with 
their  proper  Secrets  and  Postcommunions : 

Collect. 

Defend  us,  O  Lord,  we  beseech  Thee,  from  all  dangers,  both  of  mind 
and  body ;  and  by  the  intercession  of  the  blessed  and  glorious  Ever-Vir- 
gin Mary,  Mother  of  God,  with  Thy  blessed  Apostles  Peter  and  Paul, 
and  blessed  N.,  and  all  the  saints,  grant  us  of  Thy  goodness,  salvation 
and  peace,  that  all  adversities  and  errors  being  destroyed,  Thy  Church 
may  serve  Thee  in  secure  liberty.     Through  the  same. 

Secret. 

Hear  us,  O  God  of  our  salvation,  and  by  the  virtue  of  this  Sacrament 
protect  us  from  all  enemies,  both  of  mind  and  body  ;  granting  us  grace 
for  the  present,  and  glory  in  time  to  come.    Through  our  Lord. 

Postcommunion. 

We  beseech  Thee,  O  Lord,  that  the  offering  of  the  Divine  Sacrament 
may  cleanse  and  fortify  us ;  and  by  the  intercession  of  Blessed  Mary, 
Mother  of  God,  with  Thy  blessed  Apostles  Peter  and  Paul,  and  blessed 
N.,  and  all  the  saints,  may  make  us  clean  from  all  perversities  and  ready 
for  all  adversities.  Through  the  same. 

C.  Does  the  letter  N.  stand  for  some  other  saint  ? 

P.  Yes  ;  it  is  usual  to  insert  there  the  patron  of  the  Church  or  coun- 
try ;  thus,  St.  George  is  named  in  England,  except  where  there  is  some 
special  patron  of  the  place,  as  in  a  college,  etc  Should  the  patron  hap- 
pen to  be  St.  Michael  the  Archangel,  St.  John  the  Baptist,  or  St.  Joseph, 
spouse  of  the  Blessed  Virgin,  the  name  of  such  patron  is  to  be  prefixed 
to  those  of  the  Apostles  St.  Peter  and  St.  Paul. 

The  following  is  the  other  collect,  with  its  two  accompaniments  : 

Collect. 

Almighty  and  eternal  God,  who  doest  great  wonders  alone,  send  forth 
on  Thy  servants,  and  on  the  congregations  committed  to  their  charge, 
the  Spirit  of  Thy  healthful  grace ;  and  that  they  may  truly  please  Thee, 
pour  on  them  the  continual  dew  of  Thy  blessing.  Through  our  Lord.  In 
the  unity  of  the  same. 

Secret. 

Be  propitious  O  Lord,  to  the  sacrifices  of  Thy  people  ;  that  what  we 


THE  END  OF  MASS.  273 

celebrate  for  them  with  a  devout  mind,  in  honor  of  Thy  Name,  they  may 
know  to  profit  them  unto  healing.     Through  the  same. 

Postcommunion. 

Accompany,  O  Lord,  with  Thy  protection  those  whom  Thou  dost  re- 
create with  a  heavenly  gift ;  and  as  thou  never  ceasest  to  cherish  them, 
so  grant  them  to  become  worthy  of  eternal  redemption.  Through  the 
same. 

These  specimens  will  show  you  the  several  characters  of  the  Collect, 
Secret,  and  Postcommunion.  The  Collect  asks  for  some  blessing,  with- 
out, in  general,  any  special  reference  to  the  Sacrifice ;  the  Secret  adverts 
to  the  Sacrifice  about  to  be  offered ;  the  Postcommunion  to  its  fruits  in 
the  soul. 

In  Lent,  as  often  as  the  Mass  is  of  the  season,  the  priest  here  says, 
"  Let  us  pray  :  humble  your  heads  before  God  ;"  and  then  recites  a  short 
penitential  prayer. 

THE  END    OF    MASS. 

P.  And  now  the  priest,  having  closed  the  Missal  if  there  be  no  final 
Gospel,  or  left  it  open  for  the  server  to  remove,  if  there  be,  goes  to  the 
middle  of  the  altar,  and  once  more  addresses  the  people  with  "  Our  Lord 
be  with  you,"  to  which  they  respond.  Then  he  says,  according  to  the 
day,  "  Ite,  missa  est,"  or  "  Benedicamus  Domino  /"  in  the  former  case  turn- 
ing towards  the  people,  in  the  latter  towards  the  altar. 

C.  What  mean  these  short  forms,  and  why  do  they  differ  on  different 
days  ? 

P.  ''Ite,  missa  est "  means,  "  Depart,  the  Sacrifice  is  over  ;"  "  Benedica- 
mus Domino"  means,  "  Let  us  bless  our  Lord."  The  difference  of  sub- 
ject shows  why  one  is  said  to  the  people  and  the  other  to  God.  *  As  to 
the  several  uses  of  these  forms,  "Ite,  missa,  est"  is  the  more  jubilant  of 
the  two,  and  is  therefore  used  on  all  days  when  "  Gloria  in  excelsis  " 
is  said  in  the  Mass ;  "  Benedicamus  Domino "  is  proper  to  days  on 
which  "  Gloria  in  excelsis  "  is  not  said,  such  as  ferias  (or  week-days),  to 
penitential  seasons,  and  to  Votive  Masses  (except  of  the  Angels  or  of  the 
Blessed  Virgin,  when  said  on  Saturday).  The  rule  is,  that  when  the  "  Te 
Deum  "  is  said  in  the  Divine  office,  then  "Gloria  in  excelsis"  and  "Ite, 
missa  est "  are  said  in  the  Mass,  and  vice  versa.  But  Votive  Masses  being 
out  of  the  usual  order,  furnish  exceptions  to  this  rule. 

C.  What  account  do  you  give  of  the  form  "Ite,  missa  est"  ? 

P.  The  whole  form  is,  probably,  "Ite,  missa  est  Hostia,"  "  Go,  the  Vic- 
tim is  sent  forth,  and  received  up  into  heaven."  It  is  equivalent  to  "  Go 
in  peace,"  which  is  found  in  ancient  times.    We  may  hear  in  it  the  words 


274  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

of  the  Angel :  "  Ye  men  of  Galilee,  why  stand  you  looking  up  into  hea- 
ven "  (Acts  i.  1 1)  ?  "  The  time  of  contemplation  is  over,  that  of  action 
is  come  ;  go  to  your  work,  and  think  of  the  visions  which  have  been 
vouchsafed  you." 

To  this  dismissal  the  people  respond  by  the  minister,  "  Deo  gratias" 
"  Thanks  be  to  God,"  in  imitation  of  the  Apostles,  who,  when  they  parted, 
at  the  Angel's  bidding,  from  the  vision  of  their  peace,  "  adoring  went 
back  to  Jerusalem  with  great  joy,  and  were  always  praising  and  blessing 
God"  (St.  Luke  xxiv.  53). 

C.  Is  this,  then,  the  time  for  the  people  to  depart  ? 

P.  The  Mass  (properly  speaking)  is  now  over,  and  they  are  at  liberty 
to  go  ;  but  devout  persons  always  remain,  if  possible,  at  least  till  the 
priest  leaves  the  altar.  Were  they  to  go  at  this  point  they  would  lose 
his  blessing. 

C.  How  much  of  the  Mass  must  be  heard  in  order  to  fulfil  the  obliga- 
tion on  Sundays  and  great  holy-days  ? 

*P.  Certainly  not  less  than  from  the  Offertory  to  the  Communion  in- 
clusive. The  safest  opinion  says,  from  the  Gospel  to  the  Communion 
inclusive. 

C.  What  kind  of  presence  is  necessary  at  Mass  in  order  to  hear  it  ? 
Must  the  priest  be  actually  heard  or  seen  ? 

P.  No,  this  is  not  indispensable  ;  but  the  person  must  be,  morally 
speaking,  present,  i.  e.,  must  form  one  of  the  worshiping  body.  Hence  a 
person  may  hear  Mass  outside  a  church  with  the  door  open,  if  he  form 
one  of  a  continuous  train  of  worshipers,  as  is  often  the  case  in  Ireland  and 
other  Catholic  countries  ;  or,  again,  in  another  room  with  an  opening  upon 
the  altar.  Thus,  in  old  ranges  of  ecclesiastical  buildings,  the  hospital 
commonly  opened  upon  the  chapel,  to  let  the  sick  hear  Mass  from  their 
beds,  in  fulfilment  of  the  Psalmist's  words,  Lcetabuntur  sancti  in  cubilibus 
suis*  You  may  see  the  same  beautiful  arrangement  at  some  colleges  in 
England,  to  enable  the  students  to  hear  Mass  when  ill  in  bed. 

C.  Does  not  the  priest  say  a  prayer  in  this  place  ? 

P.  Yes  ;  after  the  minister  has  replied  in  the  name  of  the  people,  "Deo 
gratias,"  he  inclines  to  the  altar,  and  says  : 

"  O  Holy  Trinity,  may  the  obedience  of  my  service  be  well-pleasing 
to  Thee  ;  and  grant  that  the  sacrifice  which  I  unworthy  have  offered  in 
the  sight  of  Thy  Majesty  may  be  acceptable  to  Thee,  and  a  means  of  pro- 
pitiation to  me  and  all  those  for  whom  I  have  offered  it.  Through  Christ 
our  Lord.     Amen." 

Then  kissing  the  altar,  and  raising  and  joining  his  hands,  he  blesses 
the  people,  saying  first  toward  the  altar : 

*  "  The  saints  shall  rejoice  in  their  beds"  (Ps.  xlix.  5). 


A  LITTLE  GIRL'S  PRAYER. 


*  MASS  OF  THE  DEAD.  27$ 

"  May  God  Almighty  bless  you." 

Then  turning  to  the  people,  and  making  over  them  the  sign  of  the 
cross,  he  continues  : 

"  Father,  and  Son,  *f«  and  Holy  Ghost." 

Then  completing  the  circuit,  he  turns  toward  the  altar,  goes  to  the 
gospel  side,  and  there  reads  from  a  card  the  beginning  of  the  Gospel  ac- 
cording to  St.  John  i.  1-14.  Or  if  there  be  a  proper  (second)  Gospel  in 
the  Mass  (as  on  Sundays  not  kept  as  such,  or  on  festivals  in  Lent),  he 
reads  this  from  the  Missal,  which  in  that  case  will  have  been  transferred 
from  the  epistle  to  the  gospel  side  by  the  server. 

C.  Does  the  priest  use  the  same  ceremonies  here  as  in  reading  the  first 
Gospel  ? 

P.  He  crosses  the  text  of  the  Gospel,  or  (if  he  read  from  the  card)  the 
altar,  and  himself  on  the  forehead,  lips,  and  breast ;  but  he  does  not  kiss 
the  book  at  the  end.  The  minister  responds  as  before  to  the  announce- 
ment of  the  Gospel,  "  Glory  be  to  Thee,  O  Lord  ;  "  but  ends,  "  Thanks  be 
to  God." 

C.  Does  not  the  priest  kneel  at  some  part  of  the  last  Gospel  ? 

P.  Yes ;  he  kneels  in  honor  of  the  Incarnation,  at  the  words  "  Et 
Verbum  caro factum  est"  "  And  the  Word  was  made  flesh." 

The  priest  then,  taking  the  sacred  vessels  under  the  veil,  as  at  the  be- 
ginning of  Mass,  inclines  slightly  to  the  altar  and  descends  the  step  to 
the  plane  below  ;  where,  having  bowed,  if  the  blessed  Sacrament  be  not 
in  the  tabernacle,  or  gone  on  one  knee  if  it  be,  he  receives  the  berretta 
from  the  server,  and  returns  to  the  sacristy  as  he  came  from  it. 

MASS    OF   THE  DEAD. 

C.  Masses  of  the  dead  seem  to  differ  in  ceremonies  from  ordinary 
Masses  ;  will  you  kindly  say  in  what  respects  ? 

P.  I  must  first  tell  you  how  a  Mass  of  the  Dead  differs  in  itself  from 
another  Mass,  and  then  I  will  explain  the  ceremonies.  Unlike  another 
Mass,  then,  it  is  offered  primarily  and  specially  for  the  repose  of  a  soul  or 
souls  in  purgatory  ;  either  for  one  lately  deceased,  or  on  the  anniversary 
or  about  the  anniversary  of  a  death  or  burial,  or  at  any  other  time,  for 
one  or  more  to  whom  the  priest  is  specially  bound,  as  relations,  friends, 
benefactors,  superiors  ;  or,  lastly,  on  All  Souls'  Day,  for  all  the  faithful 
departed,  whom  it  is  also  customary  to  commemorate  by  a  Collect  in 
special  Masses  of  the  Dead,  and,  at  certain  times,  in  the  Mass  of  the  day 
also.  In  the  Missal  .you  will  find  four  different  forms  of  Mass  for  the 
Dead  :  one  for  All  Souls'  Day)  which  is  prescribed  also  for  some  other 
occasions),  one  for  the  day  of  death  or  burial,  one  for  the  anniversary  of 
those  days,  and  one  termed  "  Daily,"  which  may   be   used  at  any  time. 


276  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

There  are  also  added  special  prayers  for  deceased  persons,  such  as  bish- 
ops, priests,  and  the  parents  of  the  priest  (where  Catholics),  which  may 
be  incorporated  into  the  Mass,  so  as  to  limit  or  modify  the  intention, 
which  would  otherwise  be  general. 

C,  I  understand  you  to  say  that  a  Mass  pro  defunctis  must  be  offered 
primarily  and  specially  for  the  dead.  Must  another  Mass  be  offered  in 
the  same  special  manner  for  the  living  ? 

P.  The  special  intention  of  a  Mass/n?  defunctis  must  be  for  the  dead  ; 
but  the  special  intention  of  another  Mass  is  not  necessarily  confined  to 
the  living. 

C.  Do  the  dead,  then,  gain  as  much  from  an  ordinary  Mass  as  from  a 
Mass  pro  defunctis  f  " 

P.  As  far  as  the  benefit  of  the  Mass  itself  goes,  or  as  divines  say, 
looking  to  its  fruit  ex  opere  operato,  i.  e.,  as  an  act  having  an  intrinsic 
efficacy  in  obtaining  the  grace  of  God,  for  those  who  are  its  proper  ob- 
jects, the  dead  gain  as  much  from  one  Mass,  specially  offered  for  them, 
as  from  another.  But  it  is  certain  that  the  prayers  and  other  devotions, 
which  are  directed  to  their  benefit  in  a  Mass  for  the  Dead  carry  with 
them  an  additional  benefit,  as  divines  say,  ex  opere  operantis  ;  that  is,  not 
in  virtue  of  the  act  itself,  but  through  the  pious  intentions  of  the  celebrant. 

C.  Now,  then,  as  the  dead  may  gain  special  benefit  from  an  ordinary 
Mass,  can  the  living  gain  any  benefit  from  a  Mass  "  for  the  Dead  "? 

P.  Certainly  from  the  "  memento "  which  is  made  of  them  in  every 
Mass,  Masses  for  the  Dead  included.  But  I  should  also  tell  you  that  the 
most  special  benefit  of  every  Mass  accrues  to  the  priest  celebrating  it, 
and  therefore  to  one  living.  And  what  is  called,  on  the  other  hand,  the 
general  fruit  goes  to  the  faithful  at  large,  whether  living  or  dead.  It  is, 
then,  what  divines  call  special  fruit  (as  distinguished  from  the  most  spe- 
cial on  the  one  hand,  and  the  general  on  the  other),  which  avails  to  the 
person  or  persons  for  whom  the  priest  intends  to  offer  the  particular  Mass  ; 
and  these  it  is  who,  in  the  case  of  a  Mass  "  for  the  Dead,"  must  be  de- 
ceased, and  in  the  case  of  another,  may  be  such.  And  now  of  the  cere- 
monies. 

The  vestments,  you  know,  in  a  Mass  for  the  dead  are  black.  At  the 
foot  of  the  altar,  in  the  beginning  of  Mass,  the  Psalm  "  Judica  "  is  omit- 
ted, probably  on  account  of  Confitebor  Tibi  in  cithara  ("  I  will  confess 
to  Thee  on  the  harp"),  which  is  inappropriate  to  a  mournful  occasion. 
Next,  instead  of  crossing  himself  as  he  begins  the  Introit,  the  priest  makes 
a  cross  toward  the  book,  as  if  he  were  blessing  a  person.  The  "  Gloria 
Patri  "  is  omitted  everywhere  ;  and,  of  course,  the  hymn  "  Gloria  in  ex- 
celsis."  The  priest  does  not  say  before  the  Gospel,  "  O  Lord,  grant  me  a 
blessing,"  nor  the  prayer  following,  "May  the  Lord  be  in  my  heart,"  etc., 


MASS  OF  THE  DEAD.  277 

but  goes  at  once  to  read  the  Gospel  after  the  "  Munda  cor  meum " 
(u  Cleanse  my  heart,"  etc.).  At  the  end  of  the  Gospel  the  priest  does 
not  kiss  the  sacred  text.  The  creed  is  never  said.  The  water  is  not 
blessed  by  the  priest  before  he  pours  it  into  the  chalice.  At  the  "  Agnus 
Dei,"  instead  of  "  Have  mercy  on  us,"  is  said  (for  the  dead),  "  Grant  them 
rest ; "  and,  the  third  time,  "  eternal  rest."  Consequently,  the  priest  does 
not  strike  his  breast,  because  he  is  praying  not  for  himself,  but  for  others  ; 
neither  should  the  faithful  assisting  do  so.  The  first  of  the  three  prayers 
before  the  Communion  is  omitted,  because  it  bears  upon  the  prayer  for 
peace  in  the  "  Agnus  Dei,"  which  is  omitted  also.  At  the  end,  neither 
"  Ite,  missa  est,"  nor  "  Benedicamus  Domino"  is  said,  but  "  Requiescant 
in  pace  "  ("  May  they  rest  in  peace  "),  always  in  the  plural  number,  even 
when  Mass  is  said  for  one  deceased  person  only.  The  priest  does  not 
bless  the  people,  but  having  said  the  prayer  to  the  Holy  Trinity,  and 
kissed  the  altar,  goes  at  once  to  read  the  Gospel  of  St.  John. 

C.  Why  are  blessings  omitted  ? 

P.  Because  the  Mass  is  said  for  the  departed,  who  are  beyond  the  reach 
of  sacerdotal  benedictions. 

C.  But  this  does  not  explain  why  the  priest  omits  to  bless  the  water 
at  the  Offertory,  or  to  ask  for  a  blessing  on  himself  before  the  Gospel  ? 

P.  Gavant  gives  a  mystical  reason  for  the  former  of  these  omissions. 
He  says  that  the  water  is  not  blessed  at  the  Offertory  in  Masses  of  the  Dead 
because  it  represents  the  Church  militant,  as  the  wine  represents  Christ ; 
whereas  the  dead  in  Christ  have  fought  the  good  fight,  and  though  de- 
tained from  glory,  are  yet  certain  of  salvation.  This,  however,  is  rather 
a  pious  construction  of  the  matter  than  a  full  account  of  it.  It  would 
seem  that  all  blessings  are  suspended  in  Masses  of  the  Dead,  either  be- 
cause blessings  are  joyful  things,  and  these  Masses  are  mournful ;  or  be- 
cause, inasmuch  as  the  dead,  who  are  chiefly  in  mind,  are  not  subjects  of 
benediction,  therefore  the  Church,  to  keep  them  continually  before  her, 
lets  them  set  the  rule  of  the  whole  Mass  in  this  particular. 

C.  Do  not  priests  receive  stipends  for  saying  Masses,  especially  Masses 
for  the  dead  ?  Is  not  this  like  buying  sacred  things  ?  Does  it  not  also 
give  the  rich  an  unfair  advantage  over  the  poor  ? 

P.  Certainly,  priests  receive  stipends  for  saying  Mass,  when  the  benefit 
of  a  Mass  is  wished,  and  the  party  wishing  it  likes,  or  is  able,  to  make  an 
offering.  To  your  other  queries,  I  answer  :  1st,  that  this  remuneration  is 
;not  purchase-money,  but  a  fee  or  rather  offering  ;  and  I  suppose  no  one 

1  denies  that  the  "  laborer  is  worthy  of  his  hire,"  or  that  what  is  given  to 
the  clergy  is  given  to  the  Church.     2d,  the  rich  have  certainly  a  great  ad- 
]  vantage  over  the  poor  in  being  privileged  to  contribute,  in  whatever  way, 
to  the  service  of  God's  Church  or  the  maintenance  of  His  priests — for  a 


278  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

privilege  it  is  to  the  rich  themselves,  not  any  favor  to  the  Church.  It 
may  be  admitted,  too,  that  the  rich  gain  in  this  way  blessings  upon  them- 
selves and  their  friends,  whether  living  or  dead,  from  which  the  poor  are 
necessarily  debarred  ;  but  the  poor,  on  the  other  hand,  have  blessings 
which  the  rich  have  not.  It  is  probable  that  all  which  the  rich  gain  in 
the  redemption  of  their  souls  and  those  of  their  relations  and  friends 
from  purgatory,  is  more  than  made  up  to  the  poor  by  the  sufferings  in 
which  they  are  so  much  their  superiors,  and  which,  we  may  hope,  are  to 
the  poor  full  often  in  the  place  of  a  purgatory.  I  should  tell  you  also  that 
Masses,  like  Indulgences,  do  not  profit  the  dead  according  to  any  fixed 
and  known  law,  as  they  profit  the  living  ;  but  as  divines  say,  "  by  the 
way  of  suffrage  "  only  ;  or  as  far  as,  and  in  the  way,  God  pleases.  Hence, 
though  it  be  a  needful  act  of  piety  and  charity  in  richer  persons  to  obtain 
Masses  to  be  said  for  themselves  and  their  friends,  it  is,  after  all,  uncertain 
in  what  precise  ratio,  or  according  to  what  fixed  principle,  the  mercy  of 
God  is  distributed,  in  the  case  of  the  dead,  among  rich  and  poor.  * 
Moreover,  you  must  bear  in  mind  that  (besides  the  opportunity  which 
priests  have  of  applying  to  particular  poor  the  benefit  of  their  disengaged 
intentions  in  Mass)  every  Catholic  has  it  in  his  power  to  gain  partial  or 
plenary  Indulgences  for  any  soul  in  purgatory  in  whom  he  may  be  es- 
pecially interested.  But  the  benefit  of  Indulgences,  when  applied  to  the 
dead,  is  limited  by  the  above  conditions.  Let  me,  then,  observe  that  all 
this  uncertainty  as  to  the  mode  and  degree  in  which  the  living  can  benefit 
the  departed,  while  it  is  no  reason  for  relaxing  our  charitable  efforts  on 
their  behalf,  is  a  great  reason  for  doing  all  we  can  towards  our  deliver- 
ance from  sin,  its  penalties  as  well  as  its  guilt,  while  alive  ;  according  to 
the  spirit  of  that  touching  prayer  of  the  Psalmist,  "  Remitte  mihi,  ut  re- 
frigerer,  priusquam  abeam."  f  Or,  as  it  is  in  the  Song  of  Ezechias, 
"  Vivens,  vivens,  ipse  confitebitur  tibi,  sicut  et  ego  hodie."  % 

C.  Does  not  the  celebrated  Dies  irce  occur  in  the  Mass  of  the  Dead  ? 

P.  Yes  it  is  the  Sequence.  Its  use  is  obligatory  on  the  priest  at  certain 
times,  optional  at  others. 

Note  A,  p.  246. 

The  opening  words  of  the  "  Communicantes  "  are  varied  on  the  greatest  Festivals,  and  during  their 
octaves,  as  follows:  At  Christmas,  "  communicating,  and  celebrating  this  most  sacred  day  on  which  the 
incorrupt  Virginity  of  the  Blessed  Mary  gave  to  the  world  a  Saviour."  At  Epiphany,  "  ....  on  which 
Thine  Only-begotten,  coeternal  with  Thee  in  glory,  appeared  visibly  in  a  bodily  form  in  verity  of  our  flesh.'* 
At  Easter,  "  ....  and  celebrating  the  most  sacred  day  of  the  Resurrection  of  our  Lord  Jesus  Christ  ac 
cording  to  the  flesh."     At  Ascension,  " on  which  our  Lord,  Thine  only-begotten  Son,  placed  at 

*  Perrone  gives  it  as  undoubted,  "pcenam  temporalem  ipsis  (mortuis)  non  remitti  certa  lege,  sed  solum 
per  modum  suffragii  (Sacrificium  Missae)  eis  prodesse,  prout  Deo  placuent  illud  acceptare,  ex  quo  infertur 
effectum  hujus  Sacrificii  non  ita  certum  esse  erga  defunctos,  sicut  est  erga  viventes,"  De  Eucharist,  n.  282. 

f  "  Forgive  me,  that  I  may  be  refreshed  before  I  go  hence  "  (Ps.  xxxviii.  14). 

\  "  The  living,  the  living,  he  shall  give  praise  to  Thee,  as  I  do  this  day  "  (Is.  xxxviii.  19). 


HIGH  OR  SOLEMN  MASS.  279 

the  right  hand  of  Thy  glory,  the  substance  of  our  frail  nature  united  with  Himself."  At  Pentecost,  "... 
celebrating  the  most  sacred  day  of  Pentecost,  on  which  the  Holy  Ghost  manifested  Himself  to  the  Apostles 
in  the  form  of  fiery  tongues." 

Note  B,  p.  248. 

At  Easter  and  Pentecost,  the  two  great  seasons  of  Baptism,  this  form  is  varied  thus:  "  ....  obla- 
tion ....  family,  which  we  offer  Thee,  for  these  also,  whom  Thou  hast  deigned  to  regenerate  of  water 
and  the  Holy  Ghost,  granting  them  remission  of  all  sins,"  etc. 

Note  C,  p.  249. 

On  Holy  Thursday,  the  day  of  the  institution  of  the  Blessed  Eucharist,  is  said,  "who,  the  day  before 
He  suffered  for  our  salvation  and  that  of  all  men,  to  wit,  on  this  day,  took  bread."  etc. 


APPENDIX. 

I.  HIGH  OR  SOLEMN  MASS. 
Chapter  I. 

C.  What  is  high  or  Solemn  Mass  ? 

P.  High  Mass  is  the  celebration  of  the  Holy  Sacrifice  with  the  full 
complement  of  ministers  and  solemnities.  Sometimes  Mass  is  celebrated 
with  solemnities,  but  without  the  assistance  of  sacred  ministers.  This  is 
called  a  "  Missa  cantata,"  or  "  Mass  with  music." 

C.  Who  are  the  proper  ministers  to  assist  the  celebrating  priest  ? 

P.  The  deacon,  who  is  next  to  him  in  sacred  orders  ;  and  the  sub- 
deacon,  who  is  next  to  the  deacon. 

C.  What  are  these  respective  orders  and  offices? 

P.  The  deacon  is,  strictly  speaking,  the  highest  minister  (#.  e.  assis- 
tant) in  the  Church  ;  for  the  priest  does  not  minister,  he  offers.  The  sub- 
deacon  is  a  minister  of  inferior  rank  ;  but  he  too  is  in  sacred  orders. 

C.  Are  there,  then,  orders  in  the  Church  which  are  not  sacred  ? 

P.  Yes  ;  there  are  four,  called  minor  orders,  through  which  all  who 
attain  sacred  orders  must  pass.  They  are:  1.  Ostiary  ;  2.  Exorcist;  3. 
Reader ;  4.  Acolyth. 

C.  What  are  the  offices  respectively  of  the  deacon  and  subdeacon  ? 

P.  The  deacon's  office  is  to  assist  the  priest  ;  the  subdeacon's  to  assist 
the  deacon.  Or  rather,  the  deacon's  is  to  assist  at  the  Sacrifice  directly 
and  principally  ;  the  subdeacon's  to  assist  at  it  indirectly  and  sub- 
ordinately.     This  will  appear  in  detail  as  we  proceed. 

C.  Are  not  the  clergy  who  assist  the  priest  at  Mass  sometimes  priests 
like  himself? 

P.  When  there  are  none  to  assist  in  the  proper  orders,  it  is  customary 
for  priests  to  act  as  deacons  and  subdeacons  at  High  Mass.  In  this  case 
they  wear  the  habits  and  badges,  not  of  the  order  to  which  they  have  at- 


28o  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

tained,  but  of  those  through  which  they  have  passed,  and  which  they  are 
then  fulfilling. 

C.  What  are  these  habits  and  badges  ? 

P.  The  deacon  wears  his  stole  across  the  left  shoulder,  instead  of 
crossed  in  front  like  the  priest.  Also,  instead  of  the  chasuble,  the  deacon 
and  subdeacon  wear  peculiar  vestments,  called  Dalmatic  and  Tunic,  or 
sometimes  Dalmatics  only. 

C.  Are  deacons  and  subdeacons  bound  by  the  same  laws  as  priests  ? 

P.  Like  priests,  they  are  obliged  to  a  single  life.  They  are  also  bound 
to  recite  the  whole  of  the  divine  office  every  day. 

C.  Will  you  now,  sir,  explain  to  me  the  ceremonies  of  High  Mass  ? 
And  first,  will  you  say  generally  how  it  differs  from  Low  Mass  ? 

P.  Merely  in  the  way  of  addition.  It  is  substantially  the  same  rite. 
But  such  is  the  dignity  of  this  great  Sacrifice,  that  the  Church  prefers  its 
being  solemnized  with  every  accompaniment  of  outward  grandeur  and 
beauty  ;  and  dispenses  with  these  additions  only  on  account  of  the  diffi- 
culty of  procuring  them  in  frequent  and  daily  celebrations.  It  is  certain 
that  masses  are  much  more  frequent  in  later  than  in  earlier  ages  ;  and 
their  multiplication  has  necessarily  tended  to  divest  them  of  all  such  cere- 
monial as  is  not  indispensable  to  their  essence.  But  the  Church  all  the 
while  has  never  failed  to  maintain  the  type  of  a  more  solemn  and  ornate 
celebration.  Hence  it  is  customary,  whenever  it  is  possible,  to  celebrate 
Mass  with  solemnity  at  least  on  all  Sundays  and  holy  days. 

Supposing  you,  then,  to  be  now  fully  instructed  in  the  substantial  cere- 
monies of  Mass,  I  shall  confine  myself  to  such  as  are  peculiar  to  High 
Mass.  But  I  shall  speak  first  of  a  ceremony  by  which,  on  all  Sundays, 
High  Mass  is  usually  preceded  ;  I  mean, 

THE  ASPERGES. 

C.  What  is  the  Asperges  ? 

P.  It  is  a  solemn  service  of  purification,  by  which  the  Church  prepares 
her  altars,  temples,  and  worshipers,  for  the  holy  mysteries  of  which  the 
material  church  is  about  to  be  the  scene,  and  the  faithful  the  participants. 
At  this  ceremony  she  makes  use  of  the  Holy  Water,  which  has  been 
blessed  for  the  service  of  the  faithful. 

C.  Is  the  use  of  Holy  Water  very  ancient  ? 

P.  Yes  ;  it  was  customary  in  very  early  ages  of  the  Christian  Church 
to  bless  water  with  salt  mingled  in  it,  for  the  faithful  to  purify  their  hands 
on  entering  places  set  apart  for  Divine  worship.  Pope  Alexander  I.  issued 
a  decree  to  that  effect  in  109,  apparently  ratifying  a  custom  already  in 
use  ;  so  that  we  may  fairly  conclude  the  practice  to  date  from  the  time  of 
the  Apostles.  The  custom  was  derived  from  the  Jewish  Church.  It  is 
enjoined  in  Exod.  xxx.  18. 


THE  ASPERGES.  281 

C.  Why  is  salt  mingled  with  the  water  ? 

P.  Salt  is  an  antidote  against  corruption,  and  thus  denotes  purification. 
It  also  expresses  wisdom  (Col.  iv.  6)  ;  while  water  is  every  where  in  the 
Church  the  sign  of  God's  cleansing  grace. 

C.  What  are  the  ceremonies  of  blessing  the  water  for  the  use  of  the 
Church,  and  of  the  "  Asperges,"  or  sprinkling  ? 

P.  The  "  Asperges  "  only  is  seen  by  the  congregation ;  the  water  is 
blessed  by  the  priest  previously  to  its  being  brought  into  the  church. 
The  ceremony  is  as  follows  :  First  the  salt  is  exorcised,  then  the  water. 
The  salt  is  then  put  into  the  water,  and  the  mixture  is  blessed. 

C.  What  means  "  exorcised  "  ? 

P.  To  "  exorcise  "  is  to  banish  the  Evil  Spirit  from  a  person  or  thing 
by  solemn  adjuration. 

C.  Why  should  the  Evil  Spirit  be  thought  to  reside  in  the  creatures  of 
God? 

P.  Every  creature  of  God  naturally  labors  under  the  curse  of  the  Fall. 
The  devil,  by  prevailing  over  man,  got  a  hold  on  creation — man,  beast, 
and  things  inanimate.  Hence  the  corruption  of  the  human  race,  the  ma- 
licious tempers  of  certain  animals,  and  the  noxious  properties  of  the  ele- 
ments. The  air,  which  is  for  refreshing,  is  converted  by  this  evil  agent 
into  tempests  and  whirlwinds,  which  carry  desolation  in  their  train.  Fire 
and  water,  which  are  for  man's  use  and  convenience,  break  their  boun- 
daries and  spread  havoc  far  and  wide  ;  while  the  earth  naturally  brings 
forth  thorns  and  briers.  Meanwhile,  "  He  that  sits  on  the  throne  saith, 
Behold,  I  make  all  things  new  "  (Apoc.  xxi.  5).  Man  He  maketh  new  in 
holy  baptism  ;  other  creatures  by  exorcisms  and  benedictions.  Thus  in 
the  Church  we  can  say,  "  Benedicite  omnia  opera  Domini,  Domino," — "O 
all  ye  works  of  the  Lord,  bless  ye  the  Lord  ;  "  even  those  of  His  works 
which,  without  His  blessing,  become  instruments  of  mischief,  such  as  fire 
and  heat,  wind  and  rain,  seas  and  floods,  beasts  and  all  cattle. 

C.  But  does  the  Church  ever  bless  other  creatures  besides  articles  of 
food,  or,  as  in  the  case  before  us,  the  matter  of  Sacraments  and  Sacra- 
mentals  ? 

P.  Yes  ;  for  example,  fire  on  Holy  Saturday.  She  even  blesses  ani- 
mals for  the  use  of  man.  There  is  a  ceremony  of  this  kind  annually  per- 
formed at  Rome. 

C.  What  a  beautiful  thought,  that  the  Church  should  thus  make  all  cre- 
ation, as  it  were,  one  great  sacrament ! 

P.  Yes,  and  a  religious  and  practical  thought  also,  the  free  fulfilment 
of  the  Psalmist's  loving  words:  "Aperis  Tu  manum,  dimples  omne animal 
benedictione  " — "Thou  openest  Thine  hand,  and  fillest  every  living  crea- 
ture with  benediction  "  (Ps.  cxliv.  16).     Such  is  the  fruit  of  the  great  Gift 


282  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

which  the  Church  received  on  the  day  of  Pentecost :  "  Emitte.  Spiritum 
Tuutn,  et  creabuntur,  et  renovabis  faciem  terra  " — "  Thou  shalt  send  forth 
Thy  Spirit,  and  they  shall  be  created  ;  and  thou  shalt  renew  the  face  of 
the  earth  "  (Ps.  ciii.  30,  proper  to  Whit-Sunday).  Thus  you  see  that  the 
Church  on  earth  is  a  type  and  forerunner  of  the  celestial  Jerusalem, 
which  was  revealed  to  the  Prophet  as  a  "  new  heaven  and  new  earth  " 
(Apoc.  xxi.  1). 

C.  Why  are  so  many  things  blessed  on  Holy  Saturday — fonts,  fire,  etc.  ? 

P.  Because  it  was  by  rising  from  the  dead  that  our  Lord  renewed, 
blessed,  and  glorified  the  whole  world. 

C.  When  does  the  priest  receive  the  power  of  exorcising  ? 

P.  In  the  third  of  the  four  lesser  orders,  called  the  Order  of  Exorcists. 
He  then  receives  power  over  evil  spirits,  which  he  may  use  with  persons 
possessed,  though  not  without  special  permission ;  and  this  leave  is  cau- 
tiously and  very  rarely  granted.  But  as  a  priest  he  uses  this  authority 
in  the  ceremonies  of  baptism,  and  here  in  the  benediction  of  water  for 
the  use  of  the  Church  and  Faithful. 

C.  What  is  the  form  of  blessing  the  water  ? 

P.  You  will  find  it  at  the  end  of  your  Latin  Missal,  under  the  title  of 
"  Ordo  ad  faciendam Aquam  benedictam."  It  is  rather  too  long  to  trans- 
late. 

C.  But  now  as  to  the  "  Asperges,"  to  which  it  is  preparatory.  This 
ceremony  is  a  public  one,  which,  I  observe,  precedes  the  High  Mass  every 
Sunday.    Will  you  kindly  explain  it  ? 

P.  The  priest  who  is  to  celebrate  the  High  Mass,  vested  in  a  cope  of 
the  color  proper  to  the  day,  proceeds  to  the  altar  attended  by  his  minis- 
ters, and  an  acolyth*  bearing  the  vessel  of  holy  water.  He  kneels  with 
the  attendants  (even  at  Easter  time),f  and,  receiving  at  the  hands  of  the 
deacon*  the  aspersory,  or  sacred  brush,  dips  it  into  the  water,  and  sprin- 
kles the  altar  thrice.  Receiving  some  drops  from  it  with  his  finger,  he 
makes  with  them  the  sign  of  the  Cross  upon  his  own  person ;  then,  after 
having  sprinkled  the  ministers,  he  rises  from  his  knees,  and,  when  erect, 
intones,  according  to  a  prescribed  chant,  the  first  words  of  the  antiphon 
from  Ps.  1.  9,  "  Asperges  me,"  "  Thou  shalt  sprinkle  me,"  which  the  choir 
takes  up,  and  proceeds  to  sing  the  following  words  of  the  verse,  and  after- 
wards the  opening  of  the  Psalm  "  Miserere,"  in  which  they  occur,  with  the 
"  Gloria  Patri ;"  after  which  the  first  words  (at  least)  of  the  antiphon  are 
repeated.  In  the  meantime  the  priest,  reciting  in  a  low  voice  the  words 
of  the  psalm,  sprinkles  first  the  clergy  and  then  the  people,  from  the  water 

*  The  duties  of  acolyth  are  commonly  performed,  with  permission,  by  boys  attached  to  the  Church, 
t  "Genuflexus,  etiam  tempore  Paschali." — Rubric  in  the  Missal. 
%  "  Accipit  a  diacono." — lb. 


THE  ASPERGES.  28 


o 


carried  by  the  acolyth.  Returning  to  the  altar,  and  having  venerated  the 
Blessed  Sacrament  (if  in  the  tabernacle)  with  the  proper  act  of  adora- 
tion, he  says,  standing,  and  with  hands  joined,  the  following  versicles,  re- 
sponses, and  prayer : 

V.  O  Lord,  show  us  thy  mercy. 
R.  And  grant  us  thy  salvation. 
V.  O  Lord,  hear  my  prayer. 
R.  And  let  my  cry  come  to  Thee. 
V.  Our  Lord  be  with  you. 
R.  And  with  thy  spirit. 

Let  us  pray. 

Hear  us,  holy  Lord,  Almighty  Father,  Eternal  God  and  vouchsafe  to 
send  from  heaven  Thy  holy  angel  to  guard,  cherish,  protect,  visit,  and 
defend  all  who  dwell  in  this  habitation  ;  through  Christ  our  Lord. 

During  Easter  time  the  form  is  different.  Instead  of  the  penitential 
"  Asperges  me"  and  "  Miserere,"  during  that  joyful  season  the  Church 
sings  the  following  antiphon  (founded  on  Ezech.  xlvii.  1,  2)  to  another 
and  more  varied  chant  :  "  I  saw  water  coming  forth  of  the  Temple  on  the 
right  side,  Alleluia  ;  and  all  to  whom  that  water  came  were  saved,  and 
shall  say,  Alleluia,  alleluia."  Then  follow  the  first  words  of  the  Psalm 
"  Confitemini"  (cxvii.)  :  "Give  praise  to  the  Lord  ;  for  He  is  good  :  for 
His  mercy  endureth  for  ever.  V.  Glory  be  to  the  Father.  R.  As  it  was. 
I  saw  water."  On  Trinity  Sunday  the  "  Asperges  "  and  "Miserere"  are 
resumed. 

If  the  "Asperges"  be  given  after  the  priest  arid  his  ministers  have 
entered  for  the  Mass,  they  merely  assume  the  proper  vestments  in  the 
sanctuary,  and  begin  the  Mass  at  once.  If  there  be  no  "  Asperges,"  or 
if  it  have  been  given  apart  from  the  Mass,  as  a  separate  ceremony,  then 
the  priest  with  his  ministers  go  in  procession  from  the  sacristy  to  the 
altar,  preceded  by  thurifer,  acolyths  with  lighted  candles,  and  other  at- 
tendants, two  and  two.  The  clergy  and  choristers  separate  after  the 
proper  reverence  to  the  altar,  and  take  their  places  on  either  side  of  the 
choir ;  the  celebrant  and  his  ministers,  with  the  attendants  of  the  Mass, 
enter  the  sanctuary,  and  the  Mass  is  immediately  begun. 

C.  Why  does  the  Church  sing  the  "  Miserere"  during  so  great  a  part 
of  the  year  ? 

P.  To  show  that  in  this  life  we  rather  "sow  in  tears"  than  "reap 
in  joy." 

C.  What  is  a  cope  ?     You  have  not  yet  mentioned  that  vestment. 

P.  It  is  a  rich  habit,  covering  the  whole  person,  with  a  hood  or  cape, 
generally  bearing  some  embroidery,  joined  in  front  by  a  clasp. 


284  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

C.  On  what  occasions  is  it  used  ? 
P.  At  all  solemn  offices  except  the  Mass. 
C.  Is  it,  like  the  chasuble,  peculiar  to  the  priest  ? 

P.  No  ;  it  may  be  worn  by  any  assistant  at  solemn  ceremonies,  even 
by  a  cantor  not  in  orders. 

Chap.   11.    The  Incensing  of  the  Altar. 

C.  What  is  the  first  ceremony  after  the  priest  reaches  the  altar  ? 

P.  The  incensing. 

C.  Is  the  use  of  incense  very  ancient  in  the  Church  ? 

P.  Yes ;  it  is  prescribed  in  all  the  older  Liturgies,  and  mentioned  in 
the  writings  of  the  Fathers. 

C.  What  is  its  origin  ? 

P.  It  was  adopted  from  the  Jewish  Church  into  the  Christian.  It  is 
prescribed  in  Exod.  xxx.,  and  a  rule  given  for  its  composition.  Zacharias 
was  accosted,  while  engaged  in  sacrifice,  by  the  Angel  of  the  Lord, 
standing  at  the  right  hand  of  the  altar  of  incense  (St.  Luke  i.  10,  11). 
And  to  St.  John  (Apoc.  iii.  5)  it  was  revealed,  as  part  of  the  worship  in 
heaven :  "  Another  Angel  came,  and  stood  before  the  altar,  having  a 
golden  thuri'ble  ;  and  there  was  given  to  him  much  incense,  that  he  should 
offer  of  the  prayers  of  all  saints  upon  the  golden  altar,  which  is  before  the 

throne  of  God And  the  Angel  took  the  thurible,  and  filled  it  with 

the  fire  of  the  altar." 

C.  Do  not  some  object  to  the  Church  preserving  portions  of  the  out- 
ward worship  of  Jews  and  Heathens  ? 

P.  The  outward  shell  of  religion  is  everywhere  the  same,  having  been 
constructed  on  a  type  which  came  originally  from  God  ;  but  the  spirit  by 
which  this  framework  is  animated  and  informed,  was  one  thing  in  Hea- 
thenism, another  in  Judaism,  and  is  still  quite  another  in  the  Christian 
Church.  In  Heathenism,  it  was  a  diabolical  spirit  ;  in  Judaism,  a  true 
but  imperfect  one  ;  in  the  Church  alone  is  it  the  Spirit  of  all  Truth,  not 
given  in  the  way  of  earnest  or  instalment,  but  "  without  measure  ;"  even 
as  at  His  first  coming  on  the  day  of  Pentecost,  He  stinted  not  His  gra- 
cious vouchsafements,  but  at  once  "  filled  the  whole  house  where  they 
were  sitting,"  that  is,  the  whole  of  the  then  Church  of  God  (Acts.  ii.  2). 

C.  Please  to  explain  the  ceremony  of  incensing  the  altar. 

P.  The  priest  having  said  the  introductory  prayers  of  the  Mass,  turns 
round  by  his  right,  and  then,  with  his  side  to  the  altar,  puts  incense  into 
the  thurible,  the  deacon  ministering  the  spoon  and  holding  the  incense- 
boat.  The  priest  then  blesses  the  incense  with  the  words  :  "  Mayest  thou 
be  blessed  by  Him  in  whose  honor  thou  art   burned."*     Then  receiving 

*  The  Bishop,  where  assisting  pontifically,  blesses  the  incense. 


THE  KYRIE  AND  GLORIA  IN  EXCELSIS.  285 

the  thurible  from  the  deacon,  who  kisses  the  end  of  its  chain,  and  the 
hand  of  the  priest,  on  giving  it,  he  proceeds  to  incense  the  altar,  begin- 
ning with  the  crucifix,  to  which  he  gives  three  incensings ;  and  then  pro- 
ceeds along  the  epistle,  and  goes  on  to  the  gospel  side,  genuflecting*  if  the 
Blessed  Sacrament  be  present,  or  bowing  if  otherwise  ;  and  passing  back 
to  the  epistle  corner,  where  he  returns  the  thurible  to  the  deacon,  who  re- 
ceives it  with  the  afore-mentioned  ceremonies,  and  then  incenses  the 
priest  himself  three  times,  and  finally  restores  the  thurible  into  the  hands 
of  the  thurifer.  The  priest  then  reads,  while  the  choir  sings,  the  "  In- 
troit." 

.Chap.  III.    The  Kyrie  and  Gloria  in  excelsis. 

P.  The  priest  then  recites  in  a  low  voice  the  "  Kyrie  elei'son,"  the  dea- 
con and  subdeacon  joining  him  at  the  epistle  end  of  the  altar,  and  recit- 
ing it  alternately  with  him.  Then  «they  go  with  the  priest  to  the  seats, 
and  remain  seated  while  the  choir  sings  the  "  Kyrie,"  or  if  it  be  short,  re- 
main at  the  altar.  The  Kyrie  of  the  choir  ended,  the  priest  goes  to  the 
middle  of  the  altar,  and  gives  out  the  first  words  of  the  "  Gloria  in  excel- 
sis," which  the  choir  takes  up.  The  deacon  and  subdeacon,  after  the 
proper  reverence  in  these  places,  behind  the  priest,  go  to  either  side  of 
him  and  repeat  with  him  the  words  of  the  "Gloria."  Then  all  go  to  the 
seats,  where  they  remain  with  heads  covered  (except  at  the  words  at 
which  inclinations  of  the  head  were  noted  in  Low  Mass),  while  the 
"  Gloria  "  is  singing  by  the  choir."  Then  all  rise,  and,  on  coming  in  front 
of  the  altar,  make  the  proper  reverence.  The  priest  ascends  to  the  altar, 
the  deacon  retiring  behind  him,  and  the  subdeacon  taking  his  place  be- 
hind the  deacon. 

THE    COLLECTS,    EPISTLE,  AND    GOSPEL. 

P.  The  priest  having  sung  "  Dominus  vobiscum,"  and  been  answered 
by  the  choir,  moves  to  the  Missal  at  the  epistle  corner,  and  sings  the  Col- 
lect or  Collects  of  the  day.  The  deacon  and  subdeacon  move  to  their 
proper  places  behind  him.  The  Collects  over,  the  deacon  moves  up  to 
the  side  of  the  priest,  and  assists  and  answers  him,  while  he  reads  the 
Epistle,  Gradual,  and,  if  so  be,  Tract  or  Sequence.  Meanwhile  the  Epis- 
tle of  the  day  is  sung  from  behind  the  priest  by  the  subdeacon,  in  the 
exercise  of  the  power  given  him  at  his  ordination.  Having  first  received 
the  book  of  Epistles  and  Gospels  from  the  proper  assistant,  he  carries  it 
to  the  steps  of  the  altar,  and  there  genuflects  with  it.  Then  returning  to 
his  place,  and  holding  the  book  in  his  hands,  he  sings  in  a  loud  voice  the 
Epistle  of  the  day.  At  the  close,  he  again  takes  the  book  in  front  of  the 
altar,  and  after  genuflecting,  carries  it  to  the  epistle   corner,  where  he 

*  See  previous  note. 


286  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

kneels  with  the  book,  kisses  the  hand  of  the  priest  laid  on  the  book,  and 
receives  his  blessing.*  He  then  restores  the  book  to  the  assistant,  and 
removes  the  Missal  to  the  other  side  of  the  altar  for  the  priest  to  read 
the  Gospel. 

The  priest  then  goes  to  the  centre  of  the  altar  to  say  in  secret  the 
prayers  of  preparation  for  the  Gospel,  as  at  Low  Mass ;  and  afterwards, 
in  alow  voice,  reads  the  Gospel,  with  the  ceremonies  formerly  described. 
The  choir  is  now  singing  the  Gradual,  and  (when  they  occur)  the  Tract 
or  Sequence.  During  the  Sequence  the  priest  and  ministers  either  sit,  or 
stand  one  behind  the  other. 

Meanwhile  the  deacon  receives  the  book  of  the  Gospels,  and  carrying 
it  to  the  front  of  the  altar,  genuflects,  goes  up  to  the  altar,  and  sets  the 
book  upon  it.f  He  next  assists  the  priest  in  putting  incense  into  the 
thurible,  with  the  same  ceremonies  as  before. 

C.  For  what  is  this  incense  ? 

P.  For  the  ceremonies  at  the  singing  of  the  Gospel,  which  is  drawing 
near. 

The  deacon,  having  thus  assisted  with  the  incense-boat,  kneels  on  the 
top  step  to  say  the  "  Munda  cor  Meum,"  in  preparation  for  singing  the 
Gospel :  an  office  especially  assigned  him  at  his  ordination.  Then  he 
takes  from  the  altar  the  book  of  the  Gospels,  and  kneeling  with  it  before 
the  priest,  asks  his  blessing  with  the  words,  "  Jube,  donne,  benedicere" — 
"  My  lord,  be  pleased  to  bless  me  " — then  the  priest  pronounces  the  bless- 
ing over  him  as  follows  :  "  Our  Lord  be  in  thy  heart  and  on  thy  lips,  that 
worthily  and  competently  thou  mayest  announce  His  Gospel.  In  the 
Name  of  the  Father,  »J«  and  of  the  Son,  and  of  the  Holy  Ghost ; "  at  the 
same  time  making  the  sign  of  the  cross  over  him  with  his  right  hand, 
which  the  deacon  kisses. 

The  deacon  then  rises  and,  bowing,  retires  with  the  book  below  the 
steps,  where,  with  the  subdeacon  and  attendants,  he  genuflects,  and  goes, 
accompanied  by  the  subdeacon,  assistants,  and  alcolyths  bearing  their 
lighted  candles,  to  the  place  prepared  for  singing  the  Gospel.  Then,  the 
subdeacon  holding  the  book,  the  deacon  sings  in  a  loud  voice,  "  Dominus 
vobiscum,"  and  is  answered  by  the  choir  with  the  usual  response.  On 
announcing  the  title  of  the  Gospel,  he  signs  the  book  and  himself,  accord- 
ing to  the  form  specified  at  Low  Mass.  The  title  having  been  announced, 
he  receives  the  thurible  from  the  thurifer  ;  and  while  the  choir  is  singing 
"  Gloria  Tibi,  Domine,"  in  answer  to  the  announcement,  incenses  the 
sacred  text  three  times,  and  makes  a  moderate  inclination  of  the  head. 
Having  returned  the  thurible  to  the  thurifer,  he  proceeds  to  sing  the  Gos- 

*  Where  the  Bishop  assists  pontifically,  the  subdeacon  receives  the  blessing  from  him. 
f  The  back  of  the  sacred  books  is  never  turned  towards  the  tabernacle. 


THE  CREED.  287 

pel  in  the  ecclesiastical  tone.  Having  concluded  it,  and  pointed  out  the 
first  words  to  the  subdeacon,  the  latter  carries  the  book  to  the  priest,  that 
he  may  kiss  the  beginning  of  the  Gospel.  The  deacon  afterward  incenses 
the  priest  three  times.  Then  (if  there  be  a  sermon)  all  make  the  proper 
inclination  at  the  altar,  and  retire  to  the  seats,  as  at  the  "  Gloria." 

Chap.  IV.      The  Creed. 

P.  After  the  sermon  (if  there  be  one),  the  priest  rises  from  his  seat, 
and,  attended  by  the  deacon  and  subdeacon,  proceeds  in  front  of  the 
altar.  The  priest  then  goes  up  to  the  altar,  and  the  deacon  and  subdeacon 
fall  behind  into  their  places.  The  priest  then  intones  the  first  words  of 
the  Creed,  "  Credo  in  unum  Deum,"  to  a  form  supplied  him  in  the  Missal. 
The  deacon  and  subdeacon  having  genuflected,  or  bowed,  leave  their 
places  and  come  to  either  side  of  the  priest,  where  they  repeat  with  him, 
in  a  low  voice,  the  remainder  of  the  Creed,  all  kneeling  at  "  Et  incarnatus 
est,"  and  bowing  to  the  crucifix  at  the  words  specified  in  the  account  of 
Low  Mass.  At  the  words,  "  Et  vitam  venturi  saeculi,  Amen,"  the  deacon 
and  subdeacon  cross  themselves,  with  the  priest.  Then  all  go  to  the  seats, 
where  they  remain  till  the  choir  (which  has  taken  up  the  Creed,  after  the 
intonation  of  the  priest)  has  concluded  the  singing  of  it. 

C.  I  observe  the  deacon  get  up  from  his  seat,  and  go  to  the  altar,  after 
the  choir  has  sung  "  Et  incarnatus  est,"  in  the  creed. 

P.  Yes ;  this  is  to  remove  from  the  credence-table  to  the  altar 
the  burse,  containing  the  corporal,  which  he  spreads  for  the  Sacrifice, 
and  then  draws  the  Missal  from  the  gospel  side  toward  the  middle,  for 
the  convenience  of  the  priest  who  is  to  use  it.  During  this  ceremony,  the 
subdeacon  rises,  and  stands  uncovered  ;  the  alcolyths  also  rise  and  stand. 
On  oassing  the  priest,  the  deacon  inclines  his  head. 

Chap.  V.      The  Solemn  Offertory. 

P.  The  Creed  having  been  ended  by  the  choir,  the  priest,  attended  by 
the  deacon  and  subdeacon,  goes  to  the  altar  (for  the  last  time)  in  the 
same  form  as  after  the  "Gloria"  and  the  sermon.  The  deacon  and  sub- 
deacon again  fall  into  their  places  behind  him,  and  the  priest,  after  kiss- 
ing the  altar,  sings  the  "  Dominus  vobiscum,"  and  is  answered  by  the 
choir.  ^(See  Low  Mass.)  He  then  sings  the  "  Oremus"  for  the  "  Offer- 
tonum,  which  he  says  in  a  low  voice  ;  the  choir  meanwhile  singing  or 
reciting  it. 

The  deacon  now  leaves  his  place,  having  first  made  the  proper  rever- 
ence, and  goes  to  the  epistle  side  of  the  altar ;  while  the  subdeacon  pro- 
ceeds to  the  credence-table  before  mentioned,  where  he  finds  the  chalice 


*88  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

and  paten  prepared  for  the  Sacrifice,  covered  with  a  long  veil  of  the  color 
of  the  day,  as  well  as  the  short  one  by  which  they  are  always  covered 
when  not  in  use.  The  long  veil  is  placed  over  his  shoulders  to  cover  the 
sacred  vessels,  which  he  then  receives  into  his  hands,  and  carries  to  the 
epistle  side  of  the  altar,  where  the  deacon,  putting  aside  the  long  veil, 
receives  the  vessels  and  sets  them  on  the  altar.  The  deacon  then  presents 
the  priest  with  the  paten  bearing  the  Bread  of  the  Sacrifice,  kissing  the 
paten  and  his  hand.  While  the  priest  is  offering  the  paten  (as  at  Low 
Mass),  the  deacon  pours  sufficient  wine  into  the  chalice ;  and  the  sub- 
deacon,  holding  the  cruet  of  water  in  his  hand,  invokes  the  blessing  of 
the  priest  in  the  words,  "  Benedicite,  pater  reverende  (or  reverendissime)  " 
— "  Reverend  (or  Right  Reverend)  Father,  please  to  give  your  blessing." 

C.  Why  M  benedicite  "  in  the  plural,  and  not  "  benedic  "  ? 

P.  The  plural  is  always  a  token  of  respect.  Then  the  priest*  blesses 
the  water  (as  at  Low  Mass),  and  the  subdeacon  proceeds  to  pour  a  few 
drops  into  the  chalice,  which  the  deacon  wipes  in  the  inside  with  the  puri- 
ficatory down  to  the  surface  of  the  liquid. 

C.  Now  I  see  that  the  ministers  of  the  Church  are  fulfilling  all  their 
proper  functions. 

P.  Yes,  because  High  Mass  is  the  most  perfect  celebration  of  the 
Sacrifice.  You  have  seen  that  the  subdeacon  sings  the  Epistle  and  the 
deacon  the  Gospel.  Now  you  see  the  subdeacon  assisting  with  the  water, 
and  the  deacon  with  the  wine.  All  this  is  according  to  the  proper  duties 
of  their  several  offices. 

The  deacon  now  presents  the  priest  with  the  chalice,  as  before  with 
the  paten,  kissing  it  at  the  foot  and  the  priest's  hand.  Then,  with  his  left 
hand  holding  back  the  priest's  vestment  to  leave  play  for  his  arm,  and 
with  his  right  touching  the  foot  of  the  chalice,  or  the  arm  of  the  priest 
holding  it,  he  repeats  with  the  priest  the  words  of  oblation,  which,  you 
may  remember,  I  told  you  were  put  in  the  plural  form  on  that  account. 

Cl  Can  the  deacon  touch  the  blessed  Sacrament  ? 

P.  No ;  but  he  can  touch  vessels  containing  it  ;  which  the  subdeacon 
may  not  do.  When  the  Blood  of  our  Lord  was  given  in  ancient  times  to 
the  faithful,  it  was  the  deacon  who  administered  it.  You  see,  therefore, 
the  beautiful  harmony  of  the  Church's  provisions  ;  the  wine  is  the  dea- 
con's charge — the  more  honorable  material  belongs  to  the  more  honorable 
ministry — the  water  falls  to  the  subdeacon,  as  the  inferior. 

But  to  proceed  ;  the  oblation  of  the  chalice  over,  the  deacon  next  gives 
the  paten,  after  wiping  it  with  the  purificatory,  into  the  hands  of  the  sub- 
deacon, and  covers  it  with  the  end  of  the  long  veil  still  worn  by  the  lat- 
ter, who,  bearing  the  paten   so  covered,  proceeds  with  it  to  his  proper 

*  Or  Bishop,  when  assisting  pontifically. 


THE  INCENSING  AT  THE  OFFERTORY.  289 

place  at  the  foot  of  the  altar,  where  he  continues  holding  it  till  the  end  of 
the  "  Pater  noster." 

C.  Why  is  this  ? 

P.  It  is  said  to  date  from  the  time  when  the  faithful  offered  bread  and 
wine  on  the  paten.  As  these  offerings  were  large,  the  size  of  the  paten 
was  in  proportion,  and,  being  inconvenient  on  the  altar,  it  was  removed, 
and  held  by  the  subdeacon  till  wanted  again  by  the  priest.*  Certainly  it 
is  very  much  in  the  Church's  way  to  maintain  practices  in  symbol  after 
she  has  dropped  them  in  their  official  use. 

C.  Does  not  the  choir  sing  something  here  ? 

P.  Yes  ;  first  (properly),  the  sentence  called  the  Offertorium,  and 
then,  according  to  a  common  practice,  what  is  called  an  Offertory  piece, 
or  Motett,  on  some  appropriate  subject.  There  is  always  a  considerable 
pause  in  this  part  of  the  Mass,  to  allow  time  for  the  various  ceremonies 
at  the  altar,  and  it  seems  reasonable  enough  that  the  devotions  of  the 
faithful  should  be  assisted  by  some  suitable  piece  of  music. 

THE    INCENSING   AT    THE    OFFERTORY. 

P.  And  now,  the  priest  having  said  in  secret  the  prayers  following 
the  oblation  of  the  chalice  (as  given  at  Low  Mass),  turns  his  left  side  to 
the  altar  to  put  incense  into  the  thurible,  the  thurifer  holding  it,  and  the 
deacon  ministering  the  boat,  as  on  the  two  former  occasions.  But  as 
this  incensing  is  the  most  solemn  of  all,  the  Church  orders  that  it  be 
accompanied  by  special  words. 

Instead,  then,  of  blessing  the  incense  in  the  usual  form,  "Mayest  thou 
be  blessed  by  Him  in  whose  honor  thou  art  burned,"  the  priest  now  says 
secretly,  on  casting  in  the  three  separate  portions,  "  By  the  intercession 
of  blessed  Michael  the  archangel,  standing  on  the  right  hand  of  the  altar 
of  incense,f  and  of  all  His  elect,  the  Lord  vouchsafe  to  bless  ►{*  this 
incense,  and  to  receive  it  in  the  odor  of  sweetness,  through  Christ  our 
Lord  ;"  making  over  the  incense  the  sign  of  the  cross. J 

Then  the  priest,  receiving  the  thurible  from  the  deacon,  who  kisses  it 
and  his  hand,  proceeds  to  incense  the  oblata,  or  bread  and  wine  of  the 
sacrifice.  Making  over  them  with  the  thurible  three  crosses,  and  then 
round  them  three  circles  (the  last  in  reverse  order),  he  says  the  following 
words,  still  in  secret :  "  May  this  incense,  blessed  by  Thee,  ascend  to 
Thee,  O  Lord  ;  and  may  there  descend  upon  us  Thy  mercy." 

He  next  incenses  the  crucifix  thrice,  with  the  words  of  Psalm  cxl.  verse 
2  :  "  Let  my  prayer  be  directed  as  incense  in  Thy  sight."  Then,  while  he 
incenses  the  whole  altar  on  the  epistle  and  gospel  side,  and  returns  to  the 
former  (as  at  the  beginning  of  the  Mass),  he  continues  the  words  of  the 

*  Vid.  Le  Brun,  CSrtm.  de  la  Messe.  \  See  St.  Luke  i.  2.  %  See  note  at  p.  284. 


290  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

same  Psalm  :  "  The  lifting  up  of  my  hands  as  an  evening  sacrifice.*     Set 

a  watch,  O  Lord,  before  my  mouth,  and  a  door  round  about  my  lips ;  that 

my  heart  incline  not  to  evil  words,  to  make  excuses  in  sins."     Then  he 

restores  the  thurible  to  the  deacon  at  the  epistle  side,  saying,  "  May  our 

Lord  enkindle  within  us  the  fire  of  His  love,  and  the  flame  of  eternal 

charity.''     The  deacon  receives  it,  kissing  it  and  his  hand  as  before,  and 

incenses  him  thrice.f     Then  the  deacon  goes  off  to  incense  the  clergy  in 

choir.     Last  of  all,  he  incenses  the  subdeacon,  and  is  himself  incensed  by 

the  thurifer.     But  whereas  he  incenses  the  celebrating  priest  thrice,  he 

incenses  the  clergy,  the  subdeacon,  and  is  himself  incensed  but  twice. 

The  celebrant  remaining  at  the  epistle  end  of  the  altar,  washes  his  hands, 

saying   secretly  the  psalm  "  Lavabo,"  as  already   explained.     He   then 

proceeds  with  the  additional  prayer  of  oblation,  the  "  Orate  fratres,"  and 

the  secret  prayers,  as  at  Low  Mass,  the  chief  attendant  assisting  at  the 

Missal. 

Chap.  VI.      The  Preface  in  Solemn  Mass. 

C.  The  Preface  seems  to  be  a  very  prominent  feature  in  solemn  Mass. 

P.  It  is  so  ;  the  Church  invests  it  with  great  dignity,  by  clothing  its 
words  of  unspeakable  majesty  in  a  chant  which  may  be  truly  said,  though 
it  is  saying  a  great  deal,  to  be  worthy  of  them. 

£  Is  this  chant  of  great  antiquity. 

P.  Yes  ;  it  is  believed  to  preserve  portions  of  the  music  of  the  Tem- 
ple-worship ;  and  some  think  that  fragments  of  it  were  learned  by  apos- 
tles and  apostolic  men  in  moments  of  intimate  communion  with  heaven. 

£  And  the  choir  responds,  does  it  not,  also  in  song,  to  the  versicles 
which  occur  in  the  Preface  ? 

P.  Yes  ;  so  as  to  resemble  and  represent  the  voices  of  angels  meeting, 
with  sympathetic  joy,  these  reiterated  appeals  to  their  devotion  and 
gratitude. 

C.  Does  the  tone  or  chant  of  the  solemn  Preface  vary  at  different 
times  ? 

P.  Yes  ;  because  the  words  of  the  Preface  themselves  vary.  On  Fe- 
rial Days,  or  in  Masses  of  the  Dead,  it  has  less  variety  of  notes,  and  is 
consequently  less  joyful. 

£  Does  the  priest  sing  the  "  Sanctus"  at  the  end  of  the  Preface  ? 

P.  No  ;  he  says  it,  and  the  choir  sings  it. 

C.  Does  the  priest  say  the  "  Sanctus  "  with  any  particular  ceremonies  ? 

P.  The  deacon  and  subdeacon  go  to  either  side  of  him  at  the  altar, 
and  say  it  with  him.     The  subdeacon  then  returns  to  his  own  place,  and 

*  These  words  are  beautifully  applied  by  the  Church  to  the  Sacrifice  of  the  Cross,  which  was   consum- 
mated towards  eventide. 

\  If  the  Bishop  assist  at  the  Mass  pontifically \  he  also  is  incensed  thrice. 


THE  CANON  AND  CONSECRATION  IN  SOLEMN  MASS.  291 

the  deacon  takes  his  place  at  the  priest's  left  hand,  to  assist  in  turning 
over  the  leaves  of  the  Missal  at  the  Canon. 

Chap.  VII.      The  Canon  and  Consecration  in  Solemn  Mass. 

P.  The  Consecration  is  now  drawing  on,  and,  with  a  view  to  it,  the 
principal  assistant  at  the  ceremonies  goes  out  to  bring  additional  aco- 
lyths  with  lighted  torches.  The  rubric  directs  that  at  every  Mass  a  can- 
dle shall  be  lighted  for  the  consecration,  but  this  is  commonly  interpreted 
of  High  Mass  alone.  The  acolyths  having  come  in,  arrange  themselves 
in  presence  of  the  altar  ;  and  shortly  before  the  consecration,  the  deacon, 
having  genuflected,  moves  round  to  the  right  of  the  priest,  and  goes  on 
both  knees.  At  the  same  time  the  subdeacon,  lowering  the  paten  which 
he  still  carries,  kneels  in  his  place.  Incense  is  then  put  into  the  thurible 
to  honor  the  blessed  Sacrament  at  the  consecration.  When  the  priest 
inclines  to  say  the  words  of  consecration,  all  the  ministers  and  assistants 
bend  forward,  and  remain  in  a  posture  of  profound  inclination  till  after 
the  consecration  in  both  species.  When  the  consecration  and  adoration 
of  the  Sacred  Body  are  over,  the  deacon  rises  and  removes  the  pall  from 
the  chalice ;  and  after  the  consecration  and  adoration  of  the  precious 
Blood,  he  replaces  it.  The  chief  assistant  incenses  the  Body  and  Blood 
of  our  Lord  ;  after  the  consecration,  it  is  usual  for  the  choir  to  sing  the 
"  Benedictus." 

Chap.  VIII.     From  the  Consecration  to  the  "  Pater  noster" 

P.  After  the  Consecration,  the  deacon  and  subdeacon  rise ;  and  the 
deacon,  having  genuflected,  goes  again  to  the  left  side  of  the  priest  to 
assist  at  the  Missal.  All  proceeds  as  at  Low  Mass,  till  after  the  Memento 
of  the  Dead,  when  the  deacon  again  genuflects,  and  goes  to  the  right  of 
the  priest  to  remove  the  pall  from  the  chalice  for  the  "  Little  Elevation  " 
(see  Low  Mass)  ;  also,  when  the  priest  makes  the  sign  of  the  Cross  over 
the  Sacred  Host  and  chalice,  the  deacon  steadies  the  latter  at  the  foot,  in 
virtue  of  his  privilege  of  touching  vessels  containing  the  Body  or  Blood 
of  our  Lord.  When  the  priest  comes  to  the  "  Pater  noster"  the  deacon, 
having  genuflected,  leaves  the  altar,  and  goes  to  his  place  behind  the 
priest. 

Chap.  IX.     From  the  "Pater  noster"  to  the  Communion. 

C  Does  not  the  priest  sing  the  "  Pater  noster"  as  well  as  the  Preface  ? 

P.  Yes,  to  a  beautiful  tone  prescribed  in  the  Missal.  This,  like  the 
tone  of  the  Preface,  is  simpler  on  Ferias  and  in  Masses  of  the  Dead  than 
at  other  times.  When  the  priest  comes  near  the  end,  the  deacon  and 
subdeacon,  having  genuflected  at  their  places,  go  up  to  the  altar.     The 


292  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

subdeacon  then  delivers  up  the  paten  to  the  deacon,  who  wipes  it  with 
the  purificatory,  and  gives  it  to  the  priest  after  the  "  Pater  noster"  (see 
Low  Mass),  kissing  its  edge  and  the  priest's  hand.  An  attendant  removes 
the  long  veil  from  the  shoulders  of  the  subdeacon,  who  genuflects,  and 
returns  to  his  place.  The  deacon  stays  by  the  priest  at  his  right  to  remove 
the  pall  from  the  chalice,  and  steady  it  when  necessary.  At  the  proper 
place  the  priest  sings,  to  a  tone  prescribed  in  the  Missal,  the  "  Pax  Domini." 
Then  the  subdeacon  joins  him  at  the  altar,  and,  with  the  deacon,  accom- 
panies the  priest  in  saying  the  "  Agnus  Dei."  This  over,  the  subdeacon 
goes  down  to  his  place ;  the  deacon  goes  on  both  knees  while  the  priest 
says  the  first  of  the  three  prayers  before  the  Communion.. 

And  here  succeeds  one  of  the  most  remarkable  and  affecting  ceremo- 
nies of  the  Mass,  called  the  "  Pax" — the  memorial  of  the  holy  "  kiss  of 
peace,"  mentioned  in  St.  Paul's  epistles,  and  practiced  in  the  early  ages, 
but  afterward  discontinued  in  consequence  of  abuses  or  scandals.  I  have 
lately  said  that  the  Church  is  not  apt  to  drop  holy  customs  altogether, 
but  preserves  them  in  ceremonies  after  their  use  has  passed  away.  Thus 
it  is  with  the  "  kiss  of  peace."  This  kiss  is  given  at  Solemn  Mass,  after 
the  "  Agnus  Dei,"  to  the  deacon  and  subdeacon ;  and  when  there  are 
clergy  present,  to  them  also.     The  manner  of  giving  it  is  as  follows  : 

After  the  first  of  the  three  prayers  before  Communion,  the  deacon 
rises  from  his  knees,  and  kisses  the  altar  with  the  celebrant ;  then  the  cel- 
ebrant, placing  his  hand  on  the  deacon,  inclines  toward  his  cheek,  saying, 
"  Pax  tecum''  "  Peace  be  with  you  :"  and  is  answered  by  the  deacon,  "  Et 
cum  spirituo  tuo,"  "  And  with  thy  spirit."  The  priest  then  goes  on  with 
the  following  prayers.  The  deacon  meanwhile  goes  down,  and  gives  the 
same  "  peace  "  to  the  subdeacon,  in  the  same  form.  Then  both  genuflect 
to  the  Blessed  Sacrament ;  and  the  subdeacon  goes  off  to  the  choir,  where 
he  again  gives  the  "  peace  "  to  the  superior  of  the  clergy,  he  to  the  next 
below,  and  so  on,  till  all  have  received,  down  to  the  youngest  of  those  in 
surplices.  In  each  case  the  inferior  bows  to  the  superior,  before  and  after 
giving  the  "  Pax,"  but  not  vice  versa. 

C.  Is  the  "  peace"  given  in  all  Masses  ? 

P.  No ;  not  in  the  Masses  of  the  Dead,  when,  as  we  have  seen,  the 
form  of  the  "  Agnus  Dei "  is  changed,  and  the  first  of  the  following  pray- 
ers not  said.  It  is  likewise  omitted  on  the  great  "Triduum,"or  Three 
sacred  Days  of  the  Passion  of  our  Divine  Redeemer  ;  this  is  said  to  be  in 
abhorrence  of  the  treacherous  kiss  of  Judas.  Even  in  the  joyful  Mass  of 
Holy  Saturday  the  "  peace"  is  omitted,  to  be  resumed  with  all  the  greater 
propriety  on  Easter  morning,  when,  in  early  times,  Christians  embraced 
one  another,  as  they  said,  "  The  Lord  is  risen  indeed,  Alleluia." 

C.  Does  the  ceremony  of  the  "  Pax"  proceed  in  silence  ? 


THE  "PATER  NOSTER"  TO  THE  COMMUNION.  293 

P.  The  words  are  said  inaudibly ;  but  the  choir  meanwhile  is  singing 
the  "Agnus  Dei,"  having,"  taken  it  up  after  the  priest.  The  subdeacon, 
after  giving  the  Pax,  returns  to  the  altar  to  assist  the  priest  at  the  Com- 
munion, at  which  he  and  the  deacon  incline  the  head. 

C.  Do  the  faithful  ever  communicate  at  High  Mass  ? 

P'  Yes,  often,  when  it  is  at  an  early  hour  ;  but  when,  as  is  usual  among 
ourselves,  it  is  the  latest  of  all  the  Masses  of  the  day,  and  is  seldom  over 
till  twelve  or  one  o'clock,  the  Faithful  generally  communicate  at  an  ear- 
lier Mass. 

C.  When  given  at  High  Mass,  is  the  Communion  in  any  way  more 
solemn  ? 

P.  The  deacon  and  subdeacon  receive  (if  at  all)  first,  and  on  the  top 
step  of  the  sanctuary ;  then  the  clergy  (if  any)  in  surplices,  and  then  the 
laity.  The  deacon,  having  himself  communicated,  accompanies  the 
priest  in  giving  Communion  to  the  rest,  holding  the  paten  under  the  Sa- 
cred Host,  as  it  is  placed  on  the  tongue  of  the  receiver. 

C.  Do  priests  ever  communicate,  except  at  the  Mass  which  they  them- 
selves celebrate  ? 

P.  Rarely  ;  because  the  same  reason  which  hinders  them  from  saying 
Mass,  is  likly  to  hinder  them  from  going  to  Communion.  But  sometimes 
this  is  not  so,  as,  for  example,  with  a  priest  newly  ordained,  who  has  not 
as  yet  said  his  first  Mass  ;  and  on  Holy  Thursday,  when  but  one  priest 
celebrates  and  the  rest  communicate. 

C.  Does  a  priest  communicating  at  the  Mass  of  another  priest  receive 
our  Lord  under  one  or  under  both  species  ? 

P.  Under  one  ;  and  this,  even  though  he  were  a  Bishop,  or  the  Pope 
himself, 

C.  Indeed  !  Then  it  is  untrue  to  speak  of  the  law  which  restricts  the 
communion  of  the  chalice,  as  made  against  the  laity? 

P.  Yes  ;  the  distinction  which  the  Church  makes  is  not  between  the 
clergy  and  laity,  but  between  the  celebrant  and  all  others. 

C.  Is  this  generally  known  ? 

P.  Very  possibly  not ;  for  the  ignorance  which  prevails  about  our  in- 
stitutions is  wonderful,  and  only  equalled  by  the  freedom  with  which  they 
are  discussed  and  criticised  ? 

C.  But,  after  all,  if  I  may  ask,  why  does  the  Church  refuse  the  pre- 
cious Blood  of  our  Lord  to  any  of  the  Faithful,  contrary,  as  might  seem, 
to  His  institution,  and  the  practice  of  early  times  ? 

P.  Do  you  ask  for  your  own  satisfaction,  or  with  a  view  to  others  ? 

C.  For  others  only. 

P.  Well,  then,  hear  me.  Do  you  know  what  is  meant  by  the  doctrine 
of  concomitance  ? 


294  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

C.  I  think  so.  It  is  that  our  Divine  Lord  is  entire  under  each  species  ; 
so  that  the  bread,  after  consecration,  is  not  His  Body  in  any  such  sense  as 
to  be  without  His  precious  Blood  ;  nor  the  wine,  after  consecration,  His 
Blood  in  any  such  sense  as  to  be  without  His  most  sacred  Body. 

/>.  Very  well.  And  now  see  what  Protestant  objectors  to  the  with- 
holding of  the  chalice  in  certain  cases  suppose ;  namely,  that  the  doctrine 
you  have  just  stated  is  untrue. 

C.  How  so  ? 

P.  Because  they  suppose  that  such  as  receive  our  Lord  under  one 
species  alone,  receive  Him  but  in  part.  Consequently,  in  their  commu- 
nions (if  they  profess  any  doctrine  of  the  Real  Presence  at  all),  they  think 
that  they  receive  the  "Body  of  our  Lord  without  His  most  precious  Blood, 
and  His  Blood  apart  from  His  most  sacred  Body.  This  opinion  presumes 
such  a  separation  between  the  constituents  of  the  One  Christ  as  was 
never  realized,  except  during  the  three  days  between  His  crucifixion  and 
resurrection.  It  supposes  the  whole  Christ  to  be  received  by  receiving 
the  two  parts  of  which  the  Whole  is  made  up.  But  which,  in  His  living 
Person  are  inseparable.  We  not  only  condemn  the  doctrine,  but  abhor 
the  notion  of  so  unnatural  a  separation.  We  remember  that  our  Lord, 
"  being  risen  from  the  dead,  dieth  no  more."  "He  is  not  dead,  He  is 
risen."  We  cannot  even  imagine  receiving  Him  at  all,  without  receiv- 
ing Him  as  He  is.  Those  essential  parts  of  His  bodily  nature,  His  entire 
Flesh  and  His  Blood,  once  and  for  ever  joined,  we  dare  not  sunder,  even 
in  idea,  even  in  figure,  still  less  in  act.  It  would  seem  to  us  almost  like 
crucifying  Him  afresh,  and  then  feeding  upon  Him,  not  by  a  most  high 
and  mystical  and  yet  real  participation,  but  rather  as  we  might  partake 
of  merely  human  food. 

Now  the  limitation  of  the  chalice  to  the  celebrant  was  introduced  as 
a  point  of  discipline,  and  in  the  exercise  of  the  Church's  undoubted  power 
of  regulating  all  matters  of  practice  according  to  the  necessities  of  the 
occasion  ;  yet,  incidentally,  her  modification  of  her  Eucharistic  institute 
has  undoubtedly  subserved  the  great  purpose  of  investing  with  life,  and 
embodying  in  action,  this  great  doctrine  of  concomitance,  the  neglect  of 
which  has  led  to  results  so  unspeakably  prejudicial  to  the  doctrine  of  the 
integrity  of  our  Lord's  bodily  nature. 

C.  But  is  not  the  restriction  of  the  chalice  to  the  celebrant  against  the 
institution  of  Christ,  and  the  practice  of  the  early  Church  ? 

P.  It  is  anything  but  clear,  even  from  the  letter  of  Holy  Scripture  it- 
self, that  our  Lord,  in  giving  of  the  chalice  to  His  Apostles,  designed  to 
impose  on  them  and  their  successors  the  necessary  duty  of  dispensing  it 
to  all  others.  Their  office  was  peculiar  ;  and  the  first  celebration  of  the 
Holy  Eucharist,  in  which  the  Apostles  were  gifted  with  powers,  and  not 


THE  COMMUNION  TO  THE  END  OF  HIGH  MASS.  295 

merely  admitted  to  a  privilege,  is  no  precedent  for  all  subsequent  cele- 
brations. Had  others  besides  the  Twelve  been  present  at  the  Last  Sup- 
per, and  received  of  the  chalice,  that  would  have  been  a  precedent.  On 
the  other  hand  it  is  very  remarkable  that,  in  all  the  earliest  notices  of  the 
Blessed  Eucharist,  subsequently  to  the  Resurrection,  bread  only  is  named 
as  the  sacramental  matter.*  Again  :  it  is  certain  that,  in  the  early  Church, 
infants  were  communicated  under  the  species  of  wine  alone. 

Thus  you  see  that  the  Church  has  ever  taken  on  herself  to  dispense 
this  precious  Gift  according  to  the  free  discretion  with  which  our  Lord 
has  intrusted  her ;  modifying  first  the  institution  itself,  and  then  modify- 
ing even  her  own  modifications ;  relaxing,  under  certain  circumstances, 
the  restriction  upon  the  faithful  at  large,  and  placing  even  her  priests 
upon  a  par  with  others,  when  they  present  themselves  with  others  at  her 
banquet ;  as  if  to  take  from  her  people  the  reproach  of  exclusion,  and 
from  her  priests  the  boast  of  prerogative  ;  that  so  "  the  eyes  of  all  may 
hope  "  in  her,  "  she  giving  them  meat  in  due  season : "+  true  dispenser 
of  that  celestial  Manna,  whereof  "  one  gathereth  more,  another  less  ;"  yet 
so  that  "neither  had  he  more  that  gathered  more,  nor  did  he  find  less 
that  had  provided  less ;  but  everyone  gathered  according  to  what  they 
were  able  to  eat. "J 

Chap.  X.  From  the  Communion  to  the  end  of  High  Mass. 

P.  When  the  subdeacon  has  concluded  giving  the  "  Pax,"  he  rejoins 
the  priest  at  his  right  hand,  and  removes  the  pall  from  the  chalice,  when 
the  priest  is  about  to  receive  the  precious  Blood  of  our  Lord.  When  the 
communion  of  the  priest  and  Faithful  (if  any  of  the  Faithful  commu- 
nicate) is  over,  the  subdeacon  ministers  wine  for  the  first  ablution  ; 
and  then,  withdrawing  to  the  epistle  end,  wine  and  water  for  the  second. 
The  deacon  now  removes  the  Missal  to  the  epistle  side.  The  priest,  hav- 
ing received  the  second  ablution,  leaves  the  sacred  vessels  and  linen, 
and  goes  to  the  Missal  at  the  epistle  side  to  read  the  "  Communion." 
The  subdeacon  arranges  the  sacred  vessels  and  linen,  puts  the  corporal 
into  the  burse,  and,  having  covered  the  chalice  and  paten  with  the  veil, 
bears  them,  with  the  burse  resting  on  them,  to  the  credence-table.  Hav- 
ing deposited  the  sacred  vessels  on  the  credence-table,  he  goes  to  his 
place  behind  the  priest  and  deacon.  The  priest  having  read  the  "  Com- 
munion," goes  to  the  middle  of  the  altar,  sings  the  "  Dominus  vobiscum," 
and  is  answered  by  the  choir ;  then,  going  to  the  Missal,  he  sings  the 
Postcommunion  prayer  or  prayers.  Returning  to  the  middle,  he  again 
sings  "  Dominus  vobiscum,"  and  is  answered  by  the  choir.     Then  the 

*See  St.  John  xxi.  13:  Acts  ii.  42,  xx.  7.  f  See  Psalms  cxliv.  15.  %  Exod.  xvi.  17,  18. 


296  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

deacon,  turning  to  the  people,  sings  the  "  Ite,  missa  est,"  or,  if  proper  to 
the  day,  "  Benedictamus  Domino,"  toward  the  altar. 

C.  Are  the  tones  of  these  prescribed,  and  do  they  vary  ? 

P.  They  are  prescribed  in  the  Missal  itself.  There  are  six  tones  of 
the  "  Ite,  missa  est,"  and  three  of  the  "  Benedicamus  Domino,"  according 
to  the  occasions.  Of  the  "  Ite,  missa  est:"  1.  with  the  two  "  Alleluias  " 
for  Easter-day  and  week  ;  2.  for  the  more  solemn  festivals  at  other  times 
of  the  year  ;  3.  for  ordinary  double  festivals  ;  4.  for  Masses  of  the  Blessed 
Virgin  ;  5.  for  semi-doubles ;  6.  for  simples.  And  of  the  "  Benedicamus 
Domino  :"  1.  for  Sundays  in  Advent  and  Lent ;  2.  for  Ferias ;  3.  for,  the 
Vigil  of  the  Nativity,  and  the  Mass  of  the  Holy  Innocents. 

C.  What  is  the  peculiarity  of  this  last  tone  compared  with  the  rest  ? 

P.  It  is  more  joyful. 

C.  But  I  thought  the  M  Benedicamus  Domino  "  was  never  used  on  joy- 
ful days. 

P.  Neither  is  it ;  but  the  Vigil  of  the  Nativity,  and  the  Feast  of  the 
Holy  Innocents  are  days  of  a  very  unusual  character.  The  former  is  a 
strict  Fast,  upon  which  nevertheless  the  coming  Feast  of  our  Lord's  Na- 
tivity reflects  a  certain  joyfulness.  The  latter  is  an  exception  to  all  other 
Martyrs'  days,  in  having  mournful  accompaniments — purple,  instead  of 
red  vestments ;  no  "  Te  Deum,"  nor  "  Gloria ;"  and,  therefore,  no  "  Ite, 
missa  est."*  Yet,  coming  as  it  does,  at  Christmas  time,  it  is  not  simply 
a  mournful  festival. 

C.  Why  is  this  ? 

P.  The  Church  deems  it  no  prejudice  to  the  memory  of  those  earliest 
and  very  glorious  Martyrs,  the  Holy  Innocents,  to  mourn  at  the  same 
time  for  the  unparalleled  atrocity  of  the  crime  which  cut  them  off,  like 
budding  flowers,  from  the  earth — a  crime,  too,  which  was  especially  di- 
rected against  our  Blessed  Lord  Himself  (at  this  time,  Christmas,  so  fresh 
in  the  Church's  love),  and  which  was  a  kind  of  first-fruits  of  the  malice 
to  which  He  afterwards  fell  a  victim.  "  The  kings  of  the  earth  stood  up, 
and  the  princes  assembled  together,  against  the  Lord,  and  against  His 
Christ."f 

But  the  Church,  having  paid  her  tribute  to  the  memory  of  those  inno- 
cent sufferers  on  the  day  of  their  Festival,  feels  herself  at  liberty  to  re- 
joice with  unclouded  joy  at  their  actual,  though  unconscious,  testimony 
to  Christ  on  the  Octave  of  their  Feast,  when  she  appears  in  red,  symbol- 
ical of  their  precious  blood,  sings  the  "  Te  Deum,"  and  rejoins  the  Angels 
in  the  Hymn  of  the  Nativity. 

And  now,  if  there  be  a  second  Gospel  of  the  day,  the  deacon  removes 

*  If,  however,  the  Feast  of  the  Holy  Innocents  occur  on  a  Sunday,  it  is  treated  as  any  other  martyrs'  day^ 
f  Ps.  ii.  2. 


HIGH  MASS  OF*  THE  DEAD.  297 

the  Missal  from  the  epistle  side.  He  then  kneels  with  the  subdeacon,  to 
receive  the  priest's  blessing.  The  blessing  over,  the  deacon  and  subdea- 
con join  the  priest  at  the  reading  of  the  Gospel ;  and  if  it  be  the  Gospel 
of  St.  John,  the  subdeacon  holds  the  card.  The  deacon  kneels  with  the 
priest  at  "  Et  Verbum  car  0  factum  est"  but  not  the  subdeacon,  because  he 
holds  the  card.  Then  all  bow  to  the  middle  of  the  altar,  descend  the 
steps,  make  the  proper  inclination,  and  preceded  by  the  acolyths  with 
lights  and  the  clergy,  return  to  the  sacristy. 

II.    HIGH  MASS  OF  THE  DEAD. 

C.  Will  you  kindly  explain,  sir,  what  are  the  varieties  of  ceremonial 
in  High  Mass  of  the  Dead  ? 

P.  There  are  several,  besides  those  already  noticed  as  existing  between 
the  ordinary  Low  Mass  and  that  of  the  Dead. 

1.  The  altar  is  incensed  at  the  Offertory  alone. 

2.  The  deacon  and  subdeacon  take  more  time  over  their  genuflection 
on  first  ascending  to  the  altar  with  the  priest,  in  order  that  a  second  gen- 
uflection may  not  be  necessary  on  leaving  the  middle  for  the  epistle  side 
at  the  Introit. 

3.  The  celebrant  (as  before  observed)  makes  the  sign  of  the  Cross 
towards  the  Missal,  instead  of  on  himself  ;  and  the  deacon  and  subdea- 
con do  not,  as  at  the  ordinary  High  Mass,  make  any  corresponding  sign. 

4.  The  subdeacon,  after  singing  the  Epistle,  does  not  receive  the 
priest's  blessing,  nor  kiss  his  hand. 

5.  The  celebrant,  having  said  the  Dies  tree  after  the  Gradual  and 
Tract,  goes  with  his  two  ministers  to  the  seats,'  or  stands  at  the  altar, 
while  the  Sequence  is  sung  by  the  choir.  Just  before  the  last  stanza  of 
the  Sequence,  the  deacon,  having  previously  laid  the  book  of  the  Gospels 
upon  the  altar,  proceeds  to  say  the  "  Munda  cor  meum,"  without  asking 
the  benediction  of  the  priest ;  and  having  genuflected  with  the  subdea- 
con, goes  with  him  and  the  attendants  (but  without  lights  and  incense) 
to  sing  the  Gospel.  At  the  end,  he  gives  the  book  to  the  subdeacon  ; 
but  the  latter  does  not  carry  it  to  the  priest,  as  the  text  is  not  kissed. 

6.  At  the  Offertory  the  subdeacon  does  not  wear  the  long  veil  on  his 
shoulders,  in  carrying  the  chalice  to  the  altar.  He  omits  the  words, 
"  Reverend  father,  be  pleased  to  give  a  blessing,"  because  the  water  is 
not  blessed.  He  does  not  bear  away  the  paten,  but  goes  without  it  to  his 
place  behind  the  deacon. 

7.  After  the  Invocation  of  the  Holy  Ghost,  the  Bread  and  Wine  of  the 
Sacrifice,  the  crucifix,  and  the  altar,  are  incensed  by  the  priest  as  usual, 
and  with  the  usual  words  ;  the  subdeacon,  who  is  not  engaged  in  bearing 


2c)S  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

the  paten,  going  up  to  the  altar  to  assist  the  deacon  in  holding  back  the 
priest's  vestments  at  the  incensing. 

8.  The  deacon  and  subdeacon  assist  at  the  "  Lavabo,"  or  washing  of 
the  priest's  hands,  with  the  basin  and  towel. 

9.  Shortly  before  the  Consecration,  the  subdeacon  moves  towards  the 
epistle  side  ;  then  receiving  the  thurible  from  the  attendant  (who  has 
previously  supplied  it  with  incense,  but  without  any  benediction),  in- 
censes the  Body  and  Blood  of  our  Lord  at  the  time  of  consecration.  The 
subdeacon  fulfils  this  office  at  High  Mass  of  the  Dead,  because  he  does 
not,  as  in  other  High  Masses,  hold  the  paten. 

10.  Not  having  to  deliver  up  the  paten,  the  subdeacon  does  not  move 
from  his  place  till  the  "  Pax  Domini,"  when  he  goes  to  the  left  of  the 
priest  at  the  altar,  and  then  joins  the  deacon  in  saying,  with  the  priest, 
the  "  Agnus  Dei  ;  "  but  (as  was  observed  in  the  proper  place  at  Low  Mass) 
the  striking  of  the  breast  is  omitted. 

11.  At  the  end  of  Mass,  the  deacon  sings,  towards  the  altar,  "  Requies- 
cant  in  pace,"  to  a  tone  prescribed  in  the  Missal  ;  and  there  is  no  final 
blessing,  the  ministers  join  the  priest  at  the  Gospel  of  St.  John  (which  in 
Masses  of  the  Dead  is  always  said)  without  previously  kneeling.  All 
else  proceeds  as  usual. 

N.  B.  The  ferial  tone  is  used  for  the  Preface  and  "Pater  noster.". 

III.  SOLEMN  VESPERS. 

C.  There  are,  I  believe,  two  evening  offices  of  the  Church,  are  there 
not? 

P.  Yes,  Vespers  and  Compline  ;  the  first  proper  to  the  earlier  part  of 
the  evening,  the  second  to  its  close. 

C.  Are  both  these  offices  commonly  celebrated  with  solemnity  in  the 
Church  at  large  ? 

P.  No  ;  Vespers  alone  are  so  celebrated  as  a  general  rule  ;  but  it  is  the 
practice  in  some  places  to  sing  Compline  also  as  a  part  of  the  public 
evening  devotion.  In  communities  where  the  duties  of  the  choir  are  per- 
formed, all  the  Seven  Hours  of  Prayer  are  observed  in  choir,  and  in  that 
case  Vespers  and  Compline  go  together.  Solemn  Vespers  are  always 
sung,  where  there  are  the  means  of  singing  them,  on  Sundays  and  Holy 
days  ;  and  are,  of  course,  intended  by  the  Church  to  be  sung  at  other 
times  also. 

C.  What  is  the  meaning  of  "  First  "  and  "  Second  "  Vespers  ? 

P.  Every  Festival  is  considered  by  the  Church  to  begin  and  end  in  the 
evening.  First  and  Second  Vespers,  therefore,  express  its  opening  on 
one  evening,  and  its  close  on  the  next. 

C.  How  is  the  succession  and  arrangement  of  Festivals  determined  ? 


SOLEMN  VESPERS.  299 

P.  By  certain  rules  contained  in  the  rubrics,  and  applied  to  practice 
in  the  "  Ordo  recitandi  Divini  Officii,"  or  yearly  Calendar  of  the  Church, 
which  is  published  in  all  countries  of  the  Christian  world. 

C.  What  is  the  general  principle  on  which  these  arrangements  are 
made  ? 

P.  All  Festivals,  except  those  of  the  highest  class,  admit  of  the  intro- 
duction into  their  office  of  Commemorations,  i.  e.,  of  the  subsidiary  cele- 
bration of  other  Festivals  inferior  to  themselves,  or  of  days  within  the 
Octaves  of  the  great  Festivals,  or  of  Ferias,  or  week-days,  in  certain 
special  seasons,  such  as  Advent  and  Lent.  These  commemorations  are 
made  in  the  form  of  an  antiphon,  versicle  and  response,  and  collect,  and 
sometimes  of  a  special  stanza  at  the  close  of  the  Hymn.  There  are  also 
certain  common  commemorations  introduced  on  all  semi-doubles  in  the 
year,  excepting  at  the  more  solemn  seasons.  These  are  :  1.  Of  the  Blessed 
Virgin  ;  2.  Of  the  holy  Apostles  SS.  Pet5r  and  Paul ;  3.  Of  the  Patron 
Saint  of  the  country  (in  England,  St.  George),  or  of  the  Church,  *  or 
community  ;   4.   For  peace. 

C.  Does  Compline  admit  of  similar  introductions  ? 

P.  No  ;  Compline  is  not  ordinarily  liable  to  these  variations,  except 
that  of  the  final  stanza  of  the  Hymn.  During  Easter  time,  however, 
"  Alleluias  "  are  added  in  it. 

C.  These  additions  must  tend  to  complicate  the  office,  and  make  it 
difficult  to  follow. 

P.  Most  things  which  are  worth  knowing  require  time  and  pains  to 
understand.  But  many  members  of  the  Christian  laity  are  quite  at  home 
in  the  office  of  the  Church,  at  least  so  far  as  it  is  publicly  celebrated ; 
priests  are  always  ready  to  give  assistance  in  such  inquiries  ;  and  the 
order  of  the  Church  offices  is  annually  published  for  the  use  of  the  laity. 

C.  Is  the  Vesper  office  on  Sundays  always  that  proper  to  the  Sunday  ? 

P.  On  the  contrary,  it  is  more  frequently  the  second  Vesper  office  of 
a  Festival  (when of  superior  rank  to  the  Sunday),  or  the  first  Vesper  office 
of  a  Festival  on  the  following  day  ;  the  Sunday  being,  in  such  cases  gen- 
erally commemorated. 

C.  Do  the  Psalms  vary  on  different  days  ? 

P.  The  first  four  are  generally  those  of  the  Sunday.  But  on  the  first 
Vespers  of  Saints'  days  (except  days  of  our  Blessed  Lady,  of  Virgins, 
and  Holy  Women),  the  fifth  is  changed  into  the  116th,  "  Laudate  Dom- 
inum  omnes  gentes."  On  the  First  Vespers  of  the  office  for  the  Dedica- 
tion of  a  Church,  which  very  rarely  occurs,  the  last  Psalm  is  the  147th, 
■"  Lauda  Jerusalem."  On  Feasts  of  the  Blessed  Virgin,  the  Psalms  are 
the    109th,   112th,  121st,   126th,  and   147th;  and  the  same  are  proper  to 

*  i.  e.  where  it  has  been  consecrated. 


300  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

the  Feast  of  a  Virgin  or  Holy  Woman.  At  the  First  Vespers  of  Corpus 
Christi,  the  Psalms  are  special.  Hut  all  this,  together  with  the  variations 
of  the  Hymns,  etc.,  you  will  find  explained  in  the  ordinary  Vesper-Book. 
On  the  Second  Vespers  of  an  Apostle,  the  Psalms  are  (in  addition  to  the 
109th  and  1 1 2th),  the  115th,  "Credidi;"  125th,  "In  convertendo  ;  "  and 
1 38th,  M  Domine.  probasti  me."  On  the  Second  Vespers  of  a  Confessor 
not  a  Bishop,  the  last  Psalm  is  "  Laudate  Dominum  "  (116th)  ;  but  on 
those  of  a  Confessor  Bishop,  it  is  Psalm  cxxxi.,  "  Memento  Domine, 
David  ;  "  and  on  those  of  one  or  more  Martyrs.  Psalm  cxv.,  "  Credidi." 
On  certain  days  of  the  Second  Vespers,  "  Lauda  Jerusalem  "  is  the  last 
Psalm,  and  on  all  Feasts  of  the  Angels,  "  Confitebor  tibi  "  (Psalm 
cxxxvii.)  The  five  Sunday  Psalms  are  consecutive  in  the  Psalter  from  the 
109th  to  the  1 13th.  The  first  is  a  kind  of  commemoration  of  all  the  great 
mysteries  of  our  redemption ;  the  second  alludes  to  the  praise  of  God 
"in  the  congregation  ;  "  the  thfrd  commemorates  the  graces  and  privi- 
leges of  the  Just  ;  the  fourth  is  a  Psalm  of  praise,  with  a  prophecy 
toward  its  close  of  the  Blessed  Virgin  and  the  Church  (on  which  ac- 
count it  is  one  of  the  Psalms  proper  to  her  festivals)  ;  while  the  last  cele- 
brates the  deliverance  of  the  Israelites  from  Egyptian  bondage,  and  is 
therefore  appropriate  to  Sundays,  which  are  days  in  honor  of  the  Resur- 
rection of  our  Lord.  It  is  very  remarkable  that  a  series  of  Psalms  so  suit- 
able to  the  ordinary  wants  of  the  Church  on  her  weekly  festivals,  should 
be  found  in  succession. 

On  days  of  the  Blessed  Virgin,  Psalm  cxxi.  is  substituted  for  ex., 
Psalm  exxvi.  for  cxi.,  and  Psalm  cxlvii.  for  cxiii.  In  all  these  substitu- 
tions you  will  see  that  the  analogy  between  the  Blessed  Virgin  and  the 
Church  is  intended  to  be  kept  in  mind,  as  is  shown  especially  in  the  fre- 
quent occurrence  of  the  word  "  domus  ;"  the  Blessed  Virgin  first,  and  the 
Church  afterwards,  being  our  Lord's  chosen  "  habitation "  or  "taber- 
nacle." 

The  Psalms  of  the  Blessed  Virgin  are  used  on  all  days  of  holy  women, 
whether  virgins,  married,  or  widows,  because  of  all  such  our  Blessed 
Lady  is  the  especial  model  and  Patroness. 

On  Saints'  days,  Psalm  cxiii.  (In  exitu),  being  especially  appropriate 
to  Sunday,  is  changed  into  Psalm  cxlvii.,  a  general  Psalm  of  praise. 
Psalm  cxxxi.  (Memento)  will  be  seen  on  examination  to  contain  several 
allusions  to  the  priesthood.  Psalm  cxv.  (Credidi)  speaks  of  the  "  death 
of  God's  Saints,"  whence  it  is  proper  for  Martyrs'  days  and  to  the  Apos- 
tles, all  of  whom  were  also  Martyrs.  The  addition  of  Psalms  exxv.  and 
exxxviii.  to  their  Second  Vespers,  is  explained  by  the  antiphon  prefixed 
and  added  to  each.  Psalm  cxlvii.  (Lauda  Jerusalem)  is  proper  to  the 
dedication  of  a  church  as  well  as  to  the  Blessed  Virgin. 


SOLEMN  VESPERS.  301 

C.  What  are  the  Psalms  for  Vespers  on  week-days  ? 

P.  They  are,  with  some  omissions,  those  which  follow  in  order  after 
the  Psalms  of  the  Sunday.* 

C.  Why  are  the  Church  offices  always  sung  in  Latin  ? 

P.  The  Church  is  particular  about  the  use  of  Latin  in  all  her  public 
offices  of  devotion,  on  account  especially  of  the  danger  to  which  national 
languages  are  exposed  of  deterioration  and  change,  through  which,  in 
course  of  time,  even  the  purity  of  doctrine  might  be  corrupted.  More- 
over, as  the  Church  is  not  for  one  country,  but  for  all,  it  is  to  be  desired 
that  she  should  possess  a  universal  language,  as  well  as  a  uniform  rite. 
It  is  when  Catholics  travel  from  country  to  country  that  they  feel  espe- 
cially the  benefit  of  this  provision  of  the  Church,  superseding  all  national 
distinctions.  I  will  add  another  reason  for  the  use  of  Latin,  which  is, 
that  it  is  most  important  to  have  a  language  for  sacred  purposes  not  vul- 
garized by  familiar  use. 

C.  But  may  it  not  be  considered  an  evil  that  the  laity  should  be  de- 
barred from  following  the  public  offices  of  the  Church  ? 

P.  They  cannot  be  said  to  be  so ;  for,  first,  there  are  many  of  them 
who  actually  understand  at  least  Latin  enough  to  enter  into  the  meaning 
of  the  words  ;  and  of  those  who  do  not,  many  have  leisure  to  study  it  ;  a 
work  the  labor  of  which  would  be  greatly  lightened  by  being  undertaken 
in  a  pure  spirit  of  devotion,  and  for  so  noble  an  end — not  to  speak  of  the 
aid  of  the  Holy  Spirit,  which  would  certainly  be  vouchsafed  to  any  one 
who  should  be  animated  by  a  love  of  the  Church  to  undertake  any  enter- 
prise, whether  physical  or  intellectual,  in  her  cause.f  You  will  remember, 
too,  that  the  Vesper-books  give  translations  side  by  side  with  the  Latin, 
and  thus  no  one  who  is  able  to  read  is  left  in  ignorance  of  the  meaning 
of  what  is  said  or  sung  ;  while  I  believe  that  many  by  the  use  of  these 
translations  have  acquired  knowledge  enough  of  the  Latin  language  to 
be  of  considerable  service  to  them  in  the  public  offices  of  the  Church. 
And,  moreover,  where  the  idea  of  worship  has  strong  possession  of  the 
mind,  the  form  of  words  is  of  less  consequence.  It  is  proved  by  un- 
doubted facts  that  the  English  Psalms  are  hardly  better  understood  by  the 
majority  of  worshipers  than  the  Latin.  Let  Catholics,  therefore, who  do  not 
know  Latin  use  their  Vesper-books  in  the  Psalms,  and  in  such  other  parts 
of  the  office  as  are  intended  to  be  sung  by  them,  and  they  will  soon  enter 
into  the  spirit  of  the  act  in  which  they  are  engaged,  which  is,  after  all,  the 
great  matter ;  and  for  the  rest,  the  more  illiterate  must  put  themselves 
into  the  hands  of  the  Church,  and  use  such  devotions  as  they  are  able. 

*  They  will  be  found  in  the  Vespers  for  the  Laity,  Burns  and  Lambert. 

f  I  am  acquainted  with  a  young  man,  at  my  own  church,  who  has  found  time  in  the  midst  of  a  laborious- 
worldly  calling  to  learn  Latin  so  well  as  to  translate  the  Church  offices  with  facility. 


302  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

C.  What  are  the  ceremonies  of  Solemn  Vespers  ? 

P.  The  priest,  habited  in  a  cope,  and  accompanied  by  his  assistants, 
proceeds  from  the  sacristy  to  the  altar  with  the  clergy  and  acolyths.  The 
clergy  having  filed  off  to  their  places  in  the  choir,  the  celebrant  goes  for- 
ward to  the  steps  of  the  altar,  where  he  kneels  with  his  attendants  to  say 
the  preparatory  prayer ;  then  moving,  preceded  by  his  attendants,  to  the 
seats  at  the  epistle  side,  and  standing,  he  says  secretly  the  "  Pater  "  and 
"  Ave."  He  then  sings  aloud,  "  Deus,  in  adjutorium  meum  intende  " — 
"  O  God,  incline  unto  my  aid  ;"  and  is  answered  by  the  choir,  "  Domine, 
ad adjuvandum  me  festina" — "  O  Lord,  make  haste  to  help  me."  Then  the 
choir  chants  the  "  Gloria  Patri "  with  "Alleluia,"  or,  from  Septuagesima 
to  Easter,  "  Laus  Tibi,  Domine,  Rex  ceternce gloria" — "  Praise  to  Thee,  O 
Lord,  King  of  eternal  glory."  Then  the  antiphon  is  sung,  entire  if  on  a 
double,  the  first  words  only  if  on  a  semi-double  or  simple  festival,  or  on 
a  Sunday  (which  ranks  as  the  highest  of  semi-doubles).  Then  the  chant- 
ers give  out  the  first  words  of  the  Psalm,  which  the  semi-choir  on  the 
principal  side  continues  through  the  first  verse,  and  is  then  answered  in 
the  second  verse  by  the  semi-choir  on  the  opposite  side,  and  thus  the 
Psalms  are  continued  to  the  end  ;  each  antiphon  being  sung  at  the  end 
of  each  Psalm  as  well  as  at  the  beginning,  and  at  the  end  always  entire. 
The  Psalms  are  begun  alternately  by  the  two  sides.  It  is  most  proper 
that  the  first  words  of  the  antiphons  should  be  intoned  by  the  officiating 
priest  and  others  of  the  clergy  in  succession. 

C.  Why  are  the  Psalms  sung  sitting  ? 

P.  The  length  of  the  Church  offices  makes  it  difficult  for  some  per- 
sons to  recite  them  standing  ;  and  in  order  to  provide  relief  without  vio- 
lating uniformity,  the  Church  allows  the  easier  posture  in  those  portions 
of  Divine  worship  which  do  not  consist  in  addresses  to  Almighty  God, 
or  in  hymns  sung  directly  in  His  honor.  The  Psalms  are  more  like  a  pro- 
longed commemoration  of  His  mercies  ;  and  are  so  far  different  from  the 
hymns,  which  are  short,  always  expressed  in  the  language  of  worship  or 
praise,  and  which  again  differ  from  the  Psalms  in  relating  immediately  to 
the  blessings  of  the  Gospel  dispensation. 

C.  After  the  Psalms,  I  observe  the  officiating  priest  and  the  clergy 
rise. 

P.  Yes ;  the  celebrant  rises  to  sing  the  "  Little  Chapter,"  which  is  a 
short  sentence  from  Holy  Scripture  bearing  upon  the  subject  of  the  day. 
After  the  Little  Chapter  is  sung  the  Hymn.  The  hymn  over,  the  versicle 
proper  to  the  day  is  intoned  by  the  chanters,  and  the  response  by  the 
choir.  Then  the  antiphon  at  the  "  Magnificat "  is  sung  in  the  same  way, 
and  according  to  the  same  rule,  as  the  antiphons  of  the  Psalms.  Then 
the  first  words  of  the  "Magnificat"  are  intoned. 


COMPLINE.  303 

C.  Here,  I  observe,  the  priest  crosses  himself,  rises,  and  goes  to  the 
altar. 

P.  Yes  ;  this  song  of  our  Blessed  Lady,  and  the  corresponding  hymn 
"  Benedictus  "  at  Lauds,  are  always  accompanied  by  marks  of  extraordi- 
nary honor,  as  the  two  canticles  relating  especially  to  the  Incarnation  of 
our  Blessed  Saviour.  Accordingly,  at  the  opening  of  the  "  Magnificat," 
the  priest,  attended  by  his  ministers,  proceeds  to  the  altar,  and  goes  up 
to  it  after  making  the  proper  reverence  ;  then,  receiving  the  thurible  from 
the  principal  minister,  as  at  Solemn  Mass,  and  with  the  same  ceremonies, 
he  incenses  the  crucifix  and  altar  in  the  usual  way,  saying  at  the  same 
time  the  words  of  the  "  Magnificat "  with  the  ministers,  while  the  choir  is 
singing  that  Canticle.  The  incensing  over,  he  restores  the  thurible  into 
the  proper  hands  as  usual ;  and  after  genuflecting  or  bowing,  as  the  case 
may  require,  returns  with  his  ministers  to  the  seats,  and  is  himself  in- 
censed thrice  by  his  chief  assistant,  who  afterward  incenses  also  the 
the  clergy,  choir,  and  second  assistant.  The  officiant  continues  standing 
till  'the  end  of  the  "  Magnificat ; "  and  when  the  antiphon  has  been  re- 
peated, sings  the  Collect  of  the  day,  after  which  the  Commemorations  (if 
any)  are  made  by  the  proper  antiphon,  versicle  and  response,  and  collect. 

C.  I  have  occasionally  seen  the  officiating  priest  leave  the  high  altar 
at  the  beginning  of  the  "  Magnificat,"  and  visit  other  altars  in  the  church 
to  incense  them. 

P.  This  is  when  the  Blessed  Sacrament  is  at  a  side  altar.  In  that  case, 
the  officiant  incenses  such  altar  first  in  order,  and  other  altars  in  suc- 
cession, ending  with  the  principal  altar  ;  but  if  the  Blessed  Sacrament  be 
at  the  principal  altar,  then  he  incenses  this  alone. 

C.  Sometimes  the  priest  and  choir  kneel  during  particular  stanzas  of 
the  Hymn. 

P.  Yes,  in  the  following  cases  :  during  the  first  stanza  of  "  Veni  Cre- 
ator" or  "Ave  maris  Stella,"  and  during  the  address  to  the  Cross  in  "  Vex- 
illa  regis." 

C.  What  is  the  Hymn,  with  versicle  and  prayer,  sung  at  the  end  of 
Vespers,  forming  a  little  office  by  itself  ? 

P.  It  is  the  Antiphon  of  the  Blessed  Virgin,  proper  to  the  end  of 
Lauds  and  Compline,  but  which  it  is  usual  to  introduce  at  the  end  of  Ves- 
pers, except  when  a  bishop  officiates.  During  Easter  time  this  antiphon 
is  always  sung  standing  ;  at  other  times  it  is  sung  standing  from  the  First 
to  the  Second  Vespers  of  Sunday,  kneeling  on  other  days.* 

IV.     COMPLINE. 
C.  Will  you  please,  sir,  explain  the  office  and  ceremonies  of  Compline  ? 

*  These  antiphons  are  described  under  the  head  of  Compline. 


304  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

P.  Compline  ("  Completorium,"  the  final  and  M  complemental"  office 
of  the  day)  is  properly  an  appendage  to  Vespers,  but  is  often  sung  as  a 
separate  office.     It  is  sung  as  follows  : 

The  priest,  after  kneeling  for  the  preparatory  prayers,  stands  while  the 
blessing  is  invited  by  one  of  the  choir  in  the  words,  "  Jube,  domne,  bene- 
dicere," — "  Be  pleased,  sir,  to  give  a  blessing."  The  priest  sings  in  answer, 
"  Noctem  quietam,"  etc. — "  The  Lord  Almighty  grant  us  a  quiet  night 
and  a  perfect  end."  The  choir  responds,  "Amen."  The  priest  then  sings 
the  M  Short  Lesson,"  from  i  St.  Pet,  v.  8,  "  Fratres,"  etc— "  Brethren,  be 
sober,  and  watch ;  because  your  adversary,  the  devil,  as  a  roaring  lion, 
goeth  about,  seeking  whom  he  may  devour ;  whom  resist  strong  in  the 
faith."  He  concludes  with  the  usual  termination  of  a  lesson,  "  But  Thou, 
O  Lord,  have  mercy  on  us,"  and  is  answered  in  song,  "  Thanks  be  to 
God."  He  proceeds  to  sing,  V.  "  Our  help  is  in  the  name  of  the  Lord  ;" 
A\  "  Who  made  heaven  and  earth."  He  then  says  in  secret  our  Lord's 
Prayer.  At  its  close,  he  makes,  with  the  choir  and  congregation,  the 
general  Confession,  as  at  the  beginning  of  Mass ;  but  instead  of  being 
merely  said,  as  at  Mass,  it  is  recited  in  monotone.  The  "  Confiteor  "  over, 
the  priest  proceeds  to  sing,  V.  "  Convert  us,  O  God  of  our  salvation  ; "  R. 
"And  turn  away  Thine  anger  from  us."  Then,  in  a  louder  tone,  as  at 
Vespers,  V:  "  O  God,  incline  to  my  aid;"  R.  "O  Lord,  make  haste  to 
help  me."  Then  is  sung,  "  Glory  be  to  the  Father,"  etc.,  with  "  Alleluia" 
or  "  Laus  Tibi,  Domini,"  etc.,  according  to  the  season.  Then  the  first 
word  of  the  antiphon  is  intoned,  "  Miserere,"  for  which,  during  Easter 
time,  is  substituted  "  Alleluia."  Then  the  Psalms  are  chanted  in  succes- 
sion, and,  since  under  a  single  antiphon,  most  properly  to  the  same  tone. 

CT  What  are  the  Psalms,  and  with  what  intention  are  they  used  ? 

P.  The  Psalms  are :  the  4th  (Cum  invocarem),  the  30th  (In  Te,  Do- 
mine,  speravi),  the  90th  (Qui  habitat),  and  the  133d  (Ecce,  nunc  bene- 
dicite).  Their  propriety  will  be  apparent  upon  examination.  Their  gen- 
eral sentiment  is  prayer  for  the  divine  aid  against  the  dangers,  both 
spiritual  and  bodily,  of  the  night  season,  at  which,  according  to  the  gen- 
eral belief  of  the  Church,  "  our  adversary  the  devil "  (named  at  the  com- 
mencement of  the  office)  is  especially  on  the  alert.  At  the  end  of  the 
Psalms,  the  antiphon  is  repeated  in  full :  "  Have  mercy  on  me,  O  Lord, 
and  hear  my  prayer."  Instead  of  which,  from  Holy  Saturday  to  the  First 
Vespers  of  Trinity  Sunday  (exclusive  of  the  latter),  is  said,  "  Alleluia, 
alleluia,  alleluia." 

Then  follows  the  hymn,  "Telucis,"  etc.;  after  which  the  officiant, 
having  risen,  sings  the  "  Little  Chapter  "  from  Jer.  xiv.  9,  "  Thou,  O  Lord, 
art  in  the  midst  of  us,  and  Thy  holy  Name  is  invoked  upon  us.  Leave 
us  not,  O.  Lord  our  God."     R.  "  Thanks  be  to  God."    Then  are  sung  the 


BENEDICTION  OF  THE  MOST  HOLY  SACRAMENT  305 

short  responsories.  "  Into  Thy  hands,  O  Lord,  I  commend  my  spirit. 
Into  Thy  hands.  Thou  hast  redeemed  us,  O  God  of  Truth.  I  commend. 
Glory  be,  etc.  Into  Thy  hands."  V.  "  Guard  us,  O  Lord,  as  the  apple 
of  the  eye."  R.  "  Under  the  shadow  of  Thy  wings  protect  us."  At  Pas- 
chal-tide (z,  e.,  from  Holy  Saturday  to  Trinity  Eve)  Alleluias  are  added. 

Then  is  sung  the  beginning  of  the  antiphon  at  the  "  Nunc  dimittis," 
"Save  us."  Then  the  "Nunc  dimittis;"  after  which  the  antiphon  is  re- 
peated in  full,  "  Save  us  whilst  we  are  awake,  guard  us  whilst  we  are 
asleep,  that  we  may  wake  with  Christ  and  rest  in  peace."  In  Paschal- 
time  "  Alleluia  "  is  added.  On  semi-doubles  several  short  prayers  and 
responses  are  then  said,  beginning  with  "  Kyrie  eleison."  On  dou- 
bles,* the  office  goes  on  at  once  to  the  "  Dominus  vobiscum  "  and  the 
Collect,  which  is  as  follows  :  "  Visit,  O  Lord,  we  beseech  Thee,  this  hab- 
itation, and  drive  far  from  it  all  the  snares  of  the  enemy.  Let  Thy  holy 
angels  dwell  in  it,  to  keep  us  in  peace  ;  and  may  Thy  blessing  be  always 
upon  us.  Through."  Then,  V.  "  Our  Lord  be  with  you."  R.  "And  with 
thy  spirit."  V.  "  Let  us  bless  our  Lord."  R.  "  Thanks  be  to  God."  Then 
the  blessing,  "  The  Almighty  and  merciful  Lord  bless  and  keep  us,  Fa- 
ther, and  Son,  and  Holy  Ghost."     R.  "  Amen." 

Then  is  sung  the  antiphon  of  the  Blessed  Virgin  according  to  the 
season. 

C.  How  many  of  these  antiphons  are  in  use  ? 

P.  1.  The  "Alma  Redemptoris,"  which  is  sung  or  said  from  the  eve 
of  the  First  Sunday  in  Advent  to  the  Feast  of  the  Purification  at  Com- 
pline ;  2.  The  "  Ave  Regina,"  from  the  Feast  of  the  Purification  to  the 
Thursday  in  Holy  Week  (exclusive)  ;  3.  The  "Regina  cceli,"  from  Holy 
Saturday  the  the  First  Vespers  of  Trinity  Sunday  (exclusive)  ;  4.  The 
"  Salve  Regina,"  from  Trinity  eve  to  the  eve  of  the  First  Sunday  in  Ad- 
vent. 

V.  THE  BENEDICTION  OF  THE  MOST  HOLY  SACRAMENT. 

"  Gustate  et  videte quoniam  suavis est  Dominus." 

C.  What  is  the  "  Benediction  of  the  Blessed  Sacrament  ? " 

P.  It  is  a  rite  which  has  sprung  from  devotion  to  the  Blessed  Sacra- 
ment of  the  Altar. 

C.  What  is  the  meaning  of  this  rite  ? 

P.  It  results  from  the  doctrine  of  the  Real  Presence  of  our  Blessed 
Lord  in  the  Holy  Eucharist.  His  Real  Presence  must  be  a  means  of  ben- 
ediction to  all  who  are  brought  within  its  influence,  provided  they  be  also 
animated  by  right  dispositions. 

*  i.  e.,  if  the  Vespers  have  been  said  according  to  the  double  rite. 


306  ORDER  AND  CEREMONIAL  OF  THE  MASS. 

C.  At  Benediction,  is  it  our  Lord  who  blesses  in  His  own  Person, 
or  the  priest  who  employs  the  Holy  Sacrament  as  a  means  of  bless- 
ing? 

P.  It  is  the  former  rather  than  the  latter.  Our  Divine  Redeemer 
makes  His  servant  the  medium  of  conveying  His  benediction. 

C.  What  are  the  ceremonies  of  this  great  and  most  consolatory  rite  ? 

P.  The  priest,  vested  in  a  white  cope,  ascends  to  the  altar,  attended 
by  an  assistant  priest  or  deacon.  The  crucifix  having  been  taken  down, 
the  assistant  (or,  if  none  be  present,  the  priest  officiating)  opens  the  tab- 
ernacle, and,  after  a  genuflection,  withdraws  from  it  the  monstrance  con- 
taining the  Blessed  Sacrament  within  it. 

C.  What  is  a  monstrance  ? 

P.  It  is  a  frame,  of  the  most  costly  material  which  can  be  had,  for  ex- 
hibiting (ad  monstrandum)  the  Blessed  Sacrament  to  the  people. 

The  monstrance,  after  the  Blessed  Sacrament  has  been  placed  within 
it,  is  set  on  the  altar  (on  which  a  corporal  has  previously  been  strewn), 
and  the  Blessed  Sacrament  is  adored.  It  is  then  elevated  on  a  throne 
above,  similarly  prepared.  The  priest  meanwhile  descends  to  the  foot  of 
the  altar,  and,  after  putting  incense  in  the  thurible  as  usual  (though  with- 
out blessing  it),  receives  the  thurible  on  his  knees,  and  incenses  the 
Adorable  Sacrament  thrice.  Meanwhile  it  is  customary  in  this  and  some 
other  countries  to  sing  "O  salutaris  Hostia,"  with  its  accompanying  dox- 
ology,  from  the  hymn  "  Verbum  supernum  prodiens."  Afterwards  the 
Litany  of  the  Blessed  Virgin,  or  some  Motett  proper  to  the  day,  is  sung 
in  honor  of  the  Blessed  Sacrament.  The  priest  then  intones  (or  the  can- 
tors) the  "Tantum  ergo  sacramentum,"  with  the  accompanying  doxology 
(from  the  hymn  "  Pange  lingua  gloriosi  Corporis,"  etc.),  and  the  choir 
takes  it  up.  At  the  beginning  of  the  doxology,  the  priest  rises,  puts  in- 
cense in  the  thurible  as  before,  and  again  incenses  the  Blessed  Sacrament. 
The  doxology  ended,  the  versicle  "  Panem  de  ccelo  "  and  its  response 
(from  the  office  of  Corpus  Christi)  are  sung,  Alleluias  being  added  at 
Easter  time  and  within  the  octave  of  "  Corpus  Christi."  The  priest  then 
sings  the  Collect  of  Corpus  Christi.  He  then  receives  on  his  shoulders  a 
rich  veil  or  scarf,  while  the  priest  assisting  (or,  in  default  of  one,  himself) 
takes  down  the  Blessed  Sacrament  from  the  throne.  Then  both  go  up 
to  the  altar,  and  the  principal  priest  receives  the  Blessed  Sacrament  into 
his  hands  within  the  veil  or  scarf,  and  makes  with  it  the  sign  of  the  Cross 
towards  the  people.  A  bishop  makes  this  sign  thrice.  Meanwhile  the 
bells  of  the  church  are  rung,  to  give  notice  to  the  people  inside  the  church, 
and  in  the  neighborhood,  that  the  Benediction  is  being  given.  The 
Blessed  Sacrament  is  then  restored  to  the  tabernacle  where  it  is  usually 
reserved,  and  all  depart  in  order. 


BENEDICTION  OF  THE  MOST  HOLY  SACRAMENT.  307 

A  living  writer  thus  beautifully  describes  the  character  and  meaning 
of  this  rite : 

"  Benediction  of  the  Blessed  Sacrament  is  one  of  the  simplest  rites  of 
the  Church.  The  priests  enter  and  kneel  down  ;  one  of  them  unlocks  the 
Tabernacle,  takes  out  the  Blessed  Sacrament,  inserts  it  upright  in  a  mon- 
strance of  precious  metal,  and  sets  it  in  a  conspicuous  place  above  the 
altar,  in  the  midst  of  lights,  for  all  to  see.  The  people  then  begin  to  sing  ; 
meanwhile  the  priest  twice  offers  incense  to  the  King  of  heaven,  before 
whom  he  is  kneeling.  Then  he  takes  the  monstrance  in  his  hands,  and, 
turning  to  the  people,  blesses  them  with  the  Most  Holy,  in  the  form  of  a 
cross,  while  the  bell  is  sounded  by  one  of  the  attendants  to  call  attention 
to  the  ceremony.  It  is  our  Lord's  solemn  benediction  of  His  people,  as 
when  He  lifted  up  His  hands  over  the  children,  or  when  He  blessed  His 
chosen  ones  when  He  ascended  up  from  Mount  Olivet.  As  sons  might 
come  before  a  parent  before  going  to  bed  at  night,  so  once  or  twice  a 
week  the  great  Catholic  family  come  before  the  Eternal  Father,  after  the 
bustle  or  the  toil  of  the  day ;  and  He  smiles  upon  them,  and  sheds  upon 
them  the  light  of  His  countenance.  It  is  a  full  accomplishment  of  what 
the  priest  invoked  upon  the  Isrealites  :  '  The  Lord  bless  thee  and  keep 
thee  ;  the  Lord  show  His  face  to  thee,  and  have  mercy  on  thee  ;  the  Lord 
turn  His  countenance  to  thee,  and  give  thee  peace.'  Can  there  be  a  more 
touching  rite,  even  in  the  judgment  of  those  who  do  not  believe  in  it  ? 
How  many  a  man  not  a  Catholic  is  moved,  on  seeing  it,  to  say,  '  O  that 
I  did  but  believe  it ! '  when  he  sees  the  priest  take  up  the  Fount  of  Mercy 
and  the  people  bent  low  in  adoration !  It  is  one  of  the  most  beautiful, 
natural,  and  soothing  actions  of  the  Church."  * 

*  Dr.  Newman's  Lectures  on  Protestantism. 


< 


THE  GROUNDS  OF  FAITH. 


REVEALED  TRUTH  DEFINITE  AND  CERTAIN. 

"This  is  life  everlasting,  that  they  may  know  thee,  the  only  true  God,  and  Jesus  Christ 
whom  thou  hast  sent."     (St.  John  xvii.  3.) 

Y  PURPOSE  is  to  speak  of  the  grounds  of  faith  ;  I  do  not  mean 
of  the  special  doctrines  of  the  Catholic  theology,  but  of  the 
grounds  or  foundation  upon  which  all  faith  rests. 

This  is  a  subject  difficult  to  treat :  partly  because  it  is  of  a 
dry  and  preliminary  nature  ;  and  partly  because  it  is  not  easy  to  touch 
upon  a  matter  so  long  controverted  without  treating  it  likewise  in  a  con- 
troversial tone.  But  I  should  think  it  a  dishonor  to  the  sacredness  of 
truth  itself,  if  I  could  treat  a  matter  so  sacred  and  so  necessary  in  a  tone 
of  mere  argument.  I  desire  to  speak,  then,  for  the  honor  of  our  Lord, 
and,  if  God  so  will,  for  the  help  of  those  who  seek  the  truth.  To  lay 
broad  and  sure  the  foundations  on  which  we  believe  is  necessary  at  all 
times,  because,  as  the  end  of  man  is  life  eternal,  and  as  the  means  to 
that  end  is  the  knowledge  of  God,  and  of  Jesus  Christ  whom  He  hath 
sent,  our  whole  being,  moral,  intellectual  and  spiritual,  demands  that  we 
should  rightly  know,  and  by  knowledge  be  united  with,  the  mind  and 
will  of  God.  And  what  is  necessary  at  all  times  is  especially  so  at  this. 
For  this  land,  once  full  of  light,  once  united  to  the  great  commonwealth 
of  Christendom,  and  grafted  into  the  mystical  vine,  through  whose  every 
branch  and  spray  life  and  truth  circulate,  three  hundred  years  ago,  by 
evil  men  for  evil  ends,  was  isolated  from  the  Christian  world,  and  torn 
from  the  unity  of  Christ.  Since  that  time,  what  has  been  the  religious 
history  of  England  ?  The  schism  which  rent  England  from  the  divine 
tradition  of  faith,  rent  it  also  from  the  source  of  certainty  ;  the  division 
which  severed  England  from  the  unity  of  the  Church  throughout  the 


310  REVEALED  TRUTH  DEFINITE  AND  CERTAIN. 

world  planted  the  principle  of  schism  in  England  itself.  England,  carried 
aw  ay  from  Catholic  unity,  fell  as  a  landslip  from  the  shore,  rending  itself 
by  its  weight  and  mass.  England,  Scotland,  Ireland,  parted  from  each 
other,  each  with  a  religion  of  its  own,  each  with  its  rule  of  faith.  With 
schism  came  contradiction  ;  with  contradiction  uncertainty,  debate,  and 
doubt. 

Nor  did  it  stop  here.  That  same  principle  of  schism  which  rent 
asunder  these  three  kingdoms  propagated  itself  still  further.  In  each 
country  division  followed  division.  Each  Protestant  Church,  as  it  was 
established,  contained  within  itself  the  principle  both  of  its  creation  and 
dissolution,  namely,  private  judgment.  And  private  judgment,  working 
out  its  result  in  individual  minds,  caused  schism  after  schism  ;  until  we 
are  told  by  a  writer,  Protestant  himself,  that  in  the  seventeenth  century, 
during  the  high  time  of  Protestant  ascendancy,  the  sects  of  England 
amounted  to  between  one  and  two  hundred. 

But  there  are  causes  and  events  nearer  to  our  day  which  render  it 
more  than  ever  necessary  to  turn  back  again  to  the  only  foundations  of 
certainty,  and  lay  once  more  the  basis  of  faith.  The  establishment  so 
long  by  many  believed  to  be  a  Church,  a  body  with  a  tradition  of  three 
hundred  years,  upheld  by  the  power  of  this  mighty  nation,  maintained 
by  the  sanction  of  law  and  legislature,  invested  with  dignity  and  titles 
of  state,  possessing  vast  endowments,  not  of  land  or  gold  alone,  but  of 
that  which  is  more  precious,  of  treasures  which  the  Catholic  Church  had 
gathered,  and  of  which  it  was  rudely  spoiled — universities,  colleges,  and 
schools — that  vast  body,  cultivated  in  intellect,  embracing  the  national 
life  in  all  its  strength  and  ripeness,  in  an  hour  of  trial  was  questioned  of 
its  faith,  and  prevaricated  in  its  answer.  It  was  bidden  to  speak  as  a 
teacher  sent  from  God  ;  it  could  not,  because  God  had  not  sent  it.  And 
thus  the  last  remaining  hope  of  certainty  among  Protestant  bodies  in  this 
land  revealed  its  own  impotence  to  teach.  The  body  which  men  fondly 
believed  to  partake  of  the  divine  office  of  the  Church,  proclaimed  that 
alike  in  its  mission  and  its  message  it  was  human. 

What,  then,  do  we  see  in  this  land  ?  Sects  without  number,  perpetu- 
ally subdividing ;  each  equally  confident,  all  contradictory  ;  and  that 
dominant  communion  which  claims  to  be  authoritative  in  teaching,  itself 
confounded  by  internal  contradictions  of  its  own.  How  has  this  come  to 
pass  ?  It  is  because  the  rule  of  faith  is  lost,  and  the  principle  of  certainty 
destroyed.  Put  a  familiar  illustration  :  suppose  that  in  this  teeming  com- 
mercial city,  where  men,  in  fret  and  fever  from  sunrise  to  sunset,  buy 
and  sell,  barter  and  bargain,  the  rules  of  calculation  and  the  laws  of  num- 
ber were  to  become  extinct  ;  what  error  would  ensue,  what  litigation, 
what  bankruptcy,  and  what  ruin  !     Or  suppose  that  in  this  great  mercan- 


REVEALED  TRUTH  DEFINITE  AND  CERTAIN.  %\ l 

tile  empire,  whose  fleets  cover  the  seas,  the  science  of  astronomy  and  the 
art  of  navigation  were  to  perish,  the  shores  of  all  the  world  would  be 
strewn  with  our  wrecks.  So  it  is  in  the  spiritual  world.  The  rule  of 
faith  once  lost,  souls  wander  and  perish.  The  effect  of  this  is  that  men 
have  come  to  state,  as  scientifically  certain,  that  there  is  no  definite  doc- 
trine in  revelation.  As  if,  indeed,  truth  had  no  definite  outline.  And 
we  find  in  serious  and  even  good  men  an  enmity  against  the  definite 
statement  of  religious  truth.  They  call  it  dogmatism.  The  Athanasian 
creed  they  cannot  away  with.  It  is  too  precise  and  too  presumptuous. 
They  feel  as  men  who  turn  suddenly  upon  the  image  of  our  crucified 
Lord.  They  start  at  it  from  its  very  definiteness  ;  and  as  the  sight  of  a 
crucifix  unexpectedly  produces  a  shock,  so  will  the  definite  statement  of 
truth.  It  forces  home  the  reality  of  faith.  People  nowadays  assume  that 
religious  truth  can  have  no  definite  outline,  and  that  each  man  must  dis- 
cover and  define  it  for  himself.  And  however  definite  he  may  choose  to 
be,  one  law  is  binding  equally  upon  us  all.  No  one  must  be  certain. 
Each  must  concede  to  his  neighbor  as  much  certainty  as  he  claims  for 
himself.  The  objective  certainty  of  truth  is  gone.  The  highest  rule  of 
certainty  to  each  is  the  conviction  of  his  own  understanding.  And  this, 
in  the  revelation  of  God  ;  in  that  knowledge  which  is  life  eternal. 

I.  In  answer,  then,  I  say,  that  all  knowledge  must  be  definite  ;  that 
without  definiteness  there  is  no  true  knowledge.  To  tell  us  that  we  may 
have  religious  knowledge  which  is  not  definite,  is  to  tell  us  that  we  may 
have  color  which  is  not  distinguishable.  Every  several  truth  is  as  distinct 
as  the  several  colors  in  the  rainbow.  Blend  them,  and  you  have  only  con- 
fusion. So  it  is  in  religious  knowledge.  Doctrines  definite  as  the  stars 
in  heaven,  when  clouded  by  the  obscurities  of  the  human  mind,  lose  their 
definiteness,  and  pass  from  sight. 

Is  not  this  true  in  every  kind  of  knowledge  ?  Take  science,  for  ex- 
ample. What  would  a  mathematician  think  of  a  diagram  which  is  not 
definite  ?  What  would  any  problem  of  physical  science  be,  as  in  optics, 
or  in  mechanics,  or  engineering,  or  in  any  of  the  arts  whereby  man  sub- 
jugates nature  to  his  use,  if  it  were  not  definite  ?  How  could  it  be  ex- 
pressed ?  by  what  calculus  could  it  be  treated?  What,  again,  is  history 
'which  is  not  definite  ?  History  which  is  not  the  record  of  definite  fact  is 
mythology,  fable,  and  rhapsody.  Where  history  ceases  to  be  definite,  it 
begins  to  be  fabulous.  Or  take  moral  science ;  what  are  moral  laws 
which  are  not  definite  ?  A  law  which  is  not  definite  carries  with  it  no 
obligation.  If  the  law  cannot  be  stated,  it  cannot  be  known  ;  if  not 
known,  it  has  no  claim  on  our  obedience.  Unless  it  definitively  tell  me 
what  I  am  to  do  and  what  I  am  not  to  do,  it  has  no  jurisdiction  over  my 
•conscience.     And  as  in  human  knowledge,  so,  above  all,  in  divine.     If 


312  REVEALED  TRUTH  DEFINITE  AND  CERTAIN. 

there  be  any  knowledge  which  is  severely  and  precisely  definite,  it  is  the 
knowledge  which  God  has  revealed  of  Himself.  Finite  indeed  it  is,  but 
definite  always  ;  finite  as  our  sight  of  the  earth,  the  form  of  which  is 
round ;  and  yet  because  our  narrow  sight  can  compass  no  more,  to  us  it 
seems  one  broad  expanse. 

Again,  take  an  example  from  the  highest  knowledge.  When  we  speak 
of  wisdom,  goodness,  or  power,  we  carry'our  mind  upward  to  the  attri- 
butes of  God.  When  we  see  these  moral  qualities  reproduced  in  a  finite 
being,  we  call  them  still  by  the  same  titles.  So  with  knowledge.  What 
is  knowledge  in  God  but  an  infinite  and  definite  apprehension  of  uncreated 
and  eternal  truth  ?  The  knowledge  which  God  has  of  Himself  and  of  His 
works  is  a  science  divine,  the  example  and  type  of  all.  To  descend  from 
the  divine  perfection — what  is  knowledge  in  the  angels  but  equally  definite, 
though  in  a  finite  intelligence  ?  And  what  was  the  knowledge  of  man 
before  the  fall,  but,  though  finite,  definite  still  ?  What,  then,  is  the  knowl. 
edge  which  God  has  restored  to  man  through  revelation  but  a  definite 
knowledge,  a  participation  of  His  own  ?  The  truth  which  has  been  re- 
vealed, what  is  it  in  the  mind  of  God  who  reveals  it,  but  one,  harmonious 
and  distinct  ?  What  was  that  knowledge  as  revealed  by  the  Holy  Spirit 
on  the  day  of  Pentecost,  but  one,  harmonious  and  distinct  ?  What  was 
the  conception  of  that  knowledge  in  inspired  men,  but  one,  harmonious 
and  distinct  also  ?  And  what  was  that  knowledge  when  communicated 
by  those  who  were  inspired  to  those  who  believed,  but  one,  harmonious 
and  distinct  as  before  ?  And  what  is  this  unity  and  harmony  and  dis- 
tinctness of  knowledge,  which  God  revealed  of  Himself  through  Jesus 
Christ,  but  the  faith  we  confess  in  our  creed  ?  Our  baptismal  faith,  its 
substance  and  its  letter,  the  explicit  and  the  implicit  meaning,  article  by 
article,  is  as  definite,  severe  and  precise  as  any  problem  in  science.  It  is 
of  the  nature  of  truth  to  be  so ;  and  where  definiteness  ends,  knowledge 
ceases. 

Observe,  then,  the  distinction  between  finite  knowledge  and  definite 
knowledge.  Is  not  science  definite  ?  Yet  it  is  also  finite.  The  theory 
of  gravitation,  definite  as  it  is,  is  finite  too.  The  theory  of  electricity  is 
definite  as  far  as  we  know  it,  but  finite  also.  Go  through  the  whole  range 
of  physical  sciences,  what  is  it  but  an  example  of  the  same  condition  of 
knowledge,  definiteness  in  conception  with  finiteness  of  reach  ?  What  has 
astronomy  revealed  to  us  ?  The  starry  heavens,  in  which  we  trace  the 
laws  and  revolutions  of  heavenly  bodies.  We  find  centre  after  centre, 
and  orbit  beyond  orbit,  until  at  last  we  reach  what  has  been  long  fixed 
upon  as  the  centre  of  the  universe  ;  and  yet  even  here,  science  now  tells 
us  that  probably  this,  our  central  point,  which  we  believed  to  be  fixed,  is 
again  itself  a  planet  revolving  around  some  mightier  centre  which  science 


REVEALED  TRUTH  DEFINITE  AND  CERTAIN.  313 

cannot  attain.  Here,  then,  are  the  conditions  of  definiteness  and  finiteness 
combined.  So  in  revealed  truth.  If  we  have  not  a  definite  knowledge  of 
what  we  believe,  we  may  be  sure  we  have  no  true  knowledge  of  it. 

II.  But,  further,  it  is  evident  that  knowledge  must  also  be  certain. 
When  we  speak  of  certainty,  we  mean  one  of  two  things.  Sometimes 
we  say  that  a  thing  is  certain  ;  at  other  times,  that  we  are  certain.  When 
we  say  a  truth  is  certain,  we  mean  that  the  proofs  of  that  truth  are  either 
self-evident,  or  so  clear  as  to  exclude  all  doubt.  This  is  certainty  on  the 
part  of  the  object  proposed  to  our  intelligence.  But  when  we  say  we  are 
certain,  we  mean  that  we  are  inwardly  convinced,  by  the  application  of 
our  reason  to  the  matter  before  us,  of  the  sufficiency  of  the  evidence  to 
prove  the  truth  of  it.  In  us,  certainty  is  rather  a  moral  feeling,  a  com- 
plex state  of  mind.  As  light  manifests  itself  by  its  own  nature,  but  sight 
is  the  illumination  of  the  eye,  so  certainty  means  truth  with  its  evidences 
illuminating  the  intelligence,  or,  in  other  words,  the  intelligence  pos- 
sessed by  truth  with  its  evidences. 

This  we  call  certainty.  I  ask,  then,  is  there  not  this  twofold  certainty 
in  the  revelation  which  God  has  given  ?  Was  not  the  revelation  which 
God  gave  of  Himself  through  Jesus  Christ  made  certain  on  His  part  by 
direct  evidence  of  the  divine  act  which  revealed  it  ?  Is'it  not  also  certain 
on  our  part  by  the  apprehension  and  faith  of  the  Church  ?  Was  not  God 
manifest  in  the  flesh  that  He  might  reveal  Himself  ?  Did  not  God  dwell 
on  earth  that  He  might  teach  His  truth  ?  Has  not  God  spoken  to  man 
that  man  might  know  Him  ?  Did  not  God  work  miracles  that  man  might 
believe  that  He  was  present  ?  What  evidence  on  the  part  of  God  was 
wanting  that  men  might  know  that  Jesus  Christ  was  indeed  the  Son  of 
God? 

And  if  there  was  certainty  on  the  part  of  God  who  revealed,  was  there 
not  certainty  also  on  the  part  of  those  that  heard  ?  Look  back  into  the 
sacred  history.  Had  not  prophets  and  seers  certainty  of  that  which  they 
beheld  and  heard  ?  Had  not  Abraham  certainty  when  he  saw  a  dark  mist 
and  a  smoking  furnace,  and  a  fiery  lamp  moved  between  the  portions  of 
the  sacrifice  ?  Was  not  Moses  certain  when  he  beheld  the  pattern  shown 
to  him  on  the  mount  ?  Was  not  Daniel  certain  when  the  angel  Gabriel 
flew  swiftly  and  touched  him  at  the  time  of  the  evening  sacrifice  ?  Were 
not  Apostles  and  evangelists  certain  when  they  companied  with  our  Lord, 
and  said,  "That  which  was  from  the  beginning,  which  we  have  heard, 
which  we  have«seen  with  our  eyes,  which  we  have  diligently  looked  upon, 
and  our  hands  have  handled,  concerning  the  Word  of  Life  "  ?  Were  not 
the  "twelve"  certain  in  the  upper  chamber  ?  Were  they  not  certain  on 
the  day  of  Pentecost  ?  Was  not  Paul  certain  in  Arabia,  when  he  learned 
the  gospel,  not  of  man,  nor  of  flesh  and  blood,  but  "  by  the  revelation  of 


314  REVEALED  TRUTH  DEFINITE  AND  CERTAIN. 

Jesus  Christ "  ?  Was  not  John  certain  in  Patmos,  when  heaven  was  opened, 
and  the  vision  of  the  future  was  traced  before  his  eye  ?  And  were  not 
they  certain  to  whom  patriarchs,  prophets,  seers,  Apostles,  evangelists, 
preached  and  wrote  ?  Has  not  the  Church  of  God  been  certain  from  that 
hour  to  this  of  the  revelation  given  and  received  at  the  first  ? 

What,  then,  is  the  first  condition  of  faith  but  certainty  ?  He  that  has 
not  certain  faith  has  no  faith.  We  are  told  that  to  crave  for  certainty 
implies  a  morbid  disposition.  Did  not  Abraham,  and  Moses,  and  Daniel, 
the  Apostles  and  evangelists,  desire  certainty  in  faith,  and  crave  to  know 
beyond  doubt  that  God  spake  to  them,  and  to  know  with  definite  clear- 
ness what  God  said  ?  Was  this  a  morbid  craving  ?  Surely  this  is  not  to 
be  reproved ;  but  rather  the  contrary  disposition  is  worthy  of  rebuke. 
How  can  we  venture  to  content  ourselves  with  uncertainty  in  matters 
where  the  truth  and  honor  of  God  and  the  salvation  of  our  own  souls  are 
at  stake  ?    This  truly  is  not  without  sin. 

We  are  told,  indeed,  that  to  be  certain  is  inconsistent  with  faith,  that 
probability  is  the  atmosphere  in  which  faith  lives,  and  that  if  you  extin- 
guish probabilities,  faith  dies.  Did  the  Apostles,  then,  believe  the  doctrine 
of  the  ever-blessed  Trinity  upon  a  probability  ?  Did  they  believe  the  doc- 
trine of  the  incarnation  upon  conjecture.  Was  it  because  they  walked  in 
twilight  that  their  faith  in  their  divine  Lord  was  acceptable  ? 

To  what  are  we  come  ?  In  this  Christian  land,  once  full  of  light,  once 
in  unity  with  the  Church  of  God,  once  replenished  with  truth — to  what 
are  we  come  ?  A  new  virtue  is  promulgated — to  be  uncertain  of  the  truth 
and  of  the  will  of  God  ;  to  hold  our  faith  on  probabilities.  And  yet,  what 
is  the  very  idea  of  revelation  but  a  divine  assurance  of  truth  ?  Where 
faith  begins  uncertainty  ends,  because  faith  terminates  upon  the  veracity 
of  God ;  and  what  God  has  spoken  and  authenticated  to  us  by  divine  au- 
thority cannot  be  uncertain. 

I  am  aware,  brethren,  that  much  of  what  I  have  said  has  no  applica- 
tion to  you.  You  are  the  heirs  of  a  divine  inheritance.  As  the  science  of 
astronomy,  in  its  severity  and  truth,  has  descended  by  intellectual  tradi- 
tion from  the  first  simple  observations  made  on  the  plains  of  Chaldea 
down  to  the  abstract  and  complex  demonstrations  of  these  later  times,  so 
has  the  tradition  of  faith,  the  science  of  God,  come  down  to  you.  You 
have  been  born  within  its  sphere.  You  know  it  by  a  manifold  assurance, 
by  the  certainty  of  God  revealing  it,  the  Scriptures  of  God  recording  it, 
the  Church  of  God  preserving  it,  the  councils  of  the  Church  defining  it, 
the  holy  see  from  age  to  age  condemning  error  and  setting  its  seal  upon 
the  faith.  You  have  it  brought  down  to  you  with  imperishable  certainty. 
Your  guide  is  not  human  but  divine.  Why,  then,  do  I  speak  to  you  ? 
Because  you  have  a  mission  to  fulfill.     You  have  to  bring  others  to  a 


Bishop  of  Ephesus. 


At  Calvary. 


On  the  Island  of  Patmos. 


ST.  JOHN  THE  EVANGELIST. 


REVEALED  TRUTH  DEFINITE  AND  CERTAIN.  315 

share  of  the  same  inheritance.  I  bespeak  your  charity  and  your  patience 
in  their  behalf.  I  cannot  better  put  before  you  the  state  of  those  who 
have  lost  what  to  you  has  been  preserved,  than  by  a  parallel.  Suppose  I 
were  to  write  an  inscription,  and  show  it  to  you.  Having  read  it,  the 
meaning  of  that  inscription  passes,  so  to  speak,  into  the  very  substance 
of  your  mind.  It  is  ineffaceably  impressed  upon  your  memory.  Then 
tear  it  into  twenty  pieces,  and  give  one  piece  to  twenty  men  respectively  ; 
set  them  to  discover  the  whole.  I  know  it,  because  I  wrote  it ;  you  know 
it,  because  you  have  seen  and  read  it.  They  know  it  only  in  part. 
They  have  each  a  fragment ;  but  they  cannot  conjecture  the  rest.  So  is 
it  with  the  sects,  that  are  around  the  Church  of  God.  The  one  inscription, 
written,  not  by  man,  but  by  the  Spirit  of  God  upon  the  illuminated  rea- 
son of  the  Church,  has  descended  perfect  and  entire  until  now.  But  each 
several  sect  as  it  departed  from  unity  carried  away  a  fragment.  The 
children  of  schismatics  inherit  a  fragment  only.  As  "  faith  cometh  by 
hearing,"  so  theology  cometh  by  hearing,  and  the  doctrine  of  the  Catholic 
Church  in  its  harmony,  unity,  and  distinctness,  comes  by  hearing.  They 
who  never  heard  that  faith,  to  whom  the  science  in  its  fullness  has  not 
descended,  have  but  a  fragment,  from  which  they  labor  in  vain  to  con- 
jecture the  remainder.  You  can  help  them.  Not  by  controversy  ;  not 
by  destroying  what  they  have  already.  To  destroy  even  a  fragment  of 
the  truth  is  Satan's  controversy.  The  divine  way  of  establishing  faith 
among  men  is  not  to  throw  down,  but  to  build  up — to  add,  to  develop,  to 
perfect.  Every  truth  that  a  man  possesses  is  so  far  a  pledge  that  you 
have  a  share  in  him,  that  so  far  he  is  with  you.  Hold  him  fast  by  that 
truth.  Add  to  it  the  next  which  follows  in  divine  order ;  and  so  in  pa- 
tience and  in  charity  lead  him  on  from  truth  to  truth,  as  by  the  links  of 
a  chain,  and  bind  him  to  the  altar  of  God. 

And  now,  of  those  who  reject  the  principles  I  have  stated,  and  deny 
to  theology  the  character  of  definiteness  and  certainty,  I  would  ask  two 
questions  : 

1.  First,  I  would  ask,  What  do  you  believe?  Put  it  in  words.  Con- 
ceive it  in  thought.  Fix  your  mind's  eye  upon  it.  Put  it  in  writing  in 
some  silent  hour  :  know  at  least  what  it  is.  As  you  value  your  eternal 
soul,  as  you  believe  that  the  end  of  your  being  is  to  be  united  with  God 
eternally,  and  that  the  means  to  that  eternal  union  is  the  knowledge  of 
God  in  Christ  Jesus,  be  not  content  a  day  to  abide  in  uncertainty  and  in- 
definiteness  concerning  the  truth,  which  you  know  to  be  vitally  necessary 
to  your  salvation. 

Again  I  say,  put  it  in  words.  First,  what  do  you  believe  of  the  God- 
head ?  You  believe  in  the  Father,  Son,  and  Holy  Ghost  ?  This  you  hold  def- 
initely and  without  a  doubt.     What  do  you  believe  of  the  incarnation  of 


316  REVEALED  TRUTH  DEFINITE  AND  CERTAIN. 

the  Son  of  God  ?  That  in  Him  two  whole  and  perfect  natures  are  united 
in  one  person,  never  to  be  divided  ?  You  believe  the  Godhead,  presence, 
and  office  of  the  Holy  Ghost  ?  But  there  remain  other  articles  of  your 
creed.  We  come  next  to  "  the  holy  Catholic  Church."  What  do  you 
believe  in  this  article  of  faith  ?  Will  you  say,  "  We  have  definite  and  cer- 
tain knowledge  of  the  former  articles,  but  not  of  the  latter  ?  When  I 
come  to  i  the  holy  Catholic  Church  '  I  come  to  a  region  where  uncertainty 
is  lawful?"  But  uncertainty  is  doubt,  and  doubt  and  faith  are  contradic- 
tory. You  may  not  doubt  in  your  baptismal  faith,  or  be  uncertain  as  to 
the  articles  of  your  creed.  May  we  make  an  open  question,  for  example, 
of  the  resurrection  of  the  dead  ?  Why  not  be  also  uncertain  whether  or 
no  the  Holy  Spirit  of  God  be  in  the  world  now ;  or,  being  now  in  the 
world,  whether  He  have  a  present  office  to  teach  ?  You  believe  this  ;  but 
why  believe  this,  and  doubt  of  other  doctrines  of  the  same  creed  ?  And 
if  you  believe  that  the  Holy  Spirit  does  still  teach  the  world,  how  does 
He  teach  ?  Each  several  man  by  immediate  inspiration  ?  If  not,  then 
how  ?  You  will  say,  perhaps,  that  He  teaches  through  the  Church.  But 
if  through  the  Church,  through  what  Church  ?  How  are  we  the  better  or 
the  wiser  by  knowing  that  the  Spirit  of  God  teaches  the  world  at  this 
hour,  and  that  He  has  an  organ  through  which  to  speak,  if  we  know  not 
which,  nor  where  that  organ  is  ?  How,  then,  shall  you  know  that  you 
hear  His  voice  ?  If  you  knew  that  of  twelve  men  who  stood  before  you, 
one  only  possessed  a  secret  upon  which  your  life  depended,  would  you 
be  careless  to  know  which  man  bore  the  treasure  in  his  possession  ? 
Why,  then,  may  you  be  indifferent  to  ascertain  which  is  the  accredited 
messenger  upon  whom  your  faith  depends  ? 

Try,  therefore,  to  define  your  meaning.  You  say  you  believe  a  Church, 
because  your  baptismal  faith  says,  "  I  believe  one  holy  Catholic  Church  :"" 
holy,  because  the  Holy  Spirit  teaches  in  it  ;  Catholic,  because  throughout 
all  the  world  ;  and  one.  Why  one  ?  Why  do  you  say  that  you  believe 
in  o?ie  God  ?  Because  there  is  not  more  than  one  God.  Why  one  Lord  ? 
Because  not  two.  Why  one  baptism  ?  Because  one  alone.  Why  one 
faith  ?  Because  no  other.  All  these  are  numerically  one.  Why  then  one 
Church  ?  Because  numerically  one  ;  two  there  cannot  be.  Through  that 
one  Church  speaks  the  one  Spirit  of  the  one  God,  teaching  the  one  faith  in 
which  is  salvation.  Which,  then,  is  this  true  and  only  teacher  sent  from 
God  ?  You  look  about  you,  and  see  a  Church  in  Greece,  in  Russia,  in 
America,  in  England,  and  in  Rome.  Which  of  all  these  is  the  one  only 
true  ?     Can  you  be  content  with  this  guesswork  instead  of  faith  ? 

2.  And  further  :  I  would  ask  another  question.  I  have  asked  you  what 
you  believe  ;  I  will  now  ask  you  why  you  believe  it ;  upon  what  basis  of 
certainty  you  are  convinced  of  it,  and  why  ?     Do  you  say  that  you  have 


REVEALED  TRUTH  DEFINITE  AND  CERTAIN  317 

applied  the  best  powers  of  your  understanding  to  it  ?  So  have  others 
who  contradict  you.  Why  are  you  more  surely  right  than  they  are  ? 
You  have  not  had  a  message  from  heaven,  sent  by  special  indulgence  to 
make  you  sure,  while  others  wander.  What,  then,  is  the  basis  of  your  cer- 
tainty ?  The  persuasion  of  your  own  mind  is  not  enough.  At  that  rate  all 
men  are  certain.  False  coins  pass  in  every  land  ;  false  miracles  take  the 
semblance  of  true.  The  whole  world  is  full  of  counterfeits.  What  I  ask 
you  is  this  :  How  do  you  distinguish  between  your  certainty  and  the  cer- 
tainty of  other  men,  so  as  to  know  that  their  certainty  is  human,  and 
yours  divine  ?  Why  are  they  wrong,  and  you  right  ?  Where  is  the  test 
to  determine  this  ?  You  know  it  cannot  exist  within  you,  for  everybody 
may  claim  the  same.     You  look,  then,  without  you  and  around  to  find  it. 

Well,  you  will  perhaps  tell  us  that  you  have  inherited  the  faith 
you  hold.  The  inheritance  of  faith,  that  is  a  divine  principle.  We  bow 
before  the  principle  of  inheritance.  But  why  did  you  cut  off  the  entail 
of  your  forefathers  ?  Why,  three  hundred  years  ago,  did  you  cut  off  the 
entail  of  that  inheritance  ?  If  it  be  not  cut  off,  why  is  the  contest  ?  If 
it  be  cut  off,  why  was  it  cut  off  ?  To  inherit  the  faith  is  the  divine  rule. 
It  needs  only  one  thing,  infallibility,  to  secure  it.  It  needs  only  one  sup- 
port to  give  it  substance  and  certainty  ;  a  divine  tradition  flowing  from 
the  throne  of  God,  through  prophets,  seers,  Apostles,  evangelists,  martyrs, 
saints  and  doctors,  in  one  world-wide  stream,  ever  deepening,  never 
changing,  from  the  beginning  until  now.  Show  this  divine  certainty  as 
the  basis  of  your  conviction,  and  then  inherit  both  truth  and  faith.  But 
the  inheritance  of  opinion  in  a  family,  or  a  diocese,  or  a  province,  or  a 
nation,  what  is  it  ?  Human  in  the  beginning,  and  human  to  the  end  : 
"  the  traditions  of  men." 

You  say  you  have  inherited  the  faith,  and  that  this  is  the  Church  of 
your  forefathers.  Go  back  three  hundred  years  ago,  and  ask  those 
priests  of  God  who  stood  then  at  the  altar  how  they  would  expound  the 
faith  you  still  profess  to  hold.  Ask  them  what  they  believed  while  they 
ministered  in  cope  and  chasuble.  Go  back  to  the  Apostle  of  England 
who  first  bore  hither  again  the  light  of  the  gospel  after  Saxon  paganism 
had  darkened  this  fair  land.  Ask  St.  Augustine  what  he  believed  of 
those  words,  "Thou  art  Peter,  and  upon  this  rock  I  will  build  my 
Church."  Give  your  exposition,  and  ask  his.  What  would  he  have 
taught  you  of  visible  unity  ?  What  would  he  teach  you  of  the  Church 
:  of  God  ?  Ask  him,  Is  it  one  numerically,  or  one  only  by  metaphor  ?  Is 
it  visible,  that  all  men  may  see  "  the  city  seated  on  a  mountain,"  or  invis- 
ible, that  men  may  weary  themselves,  and  never  find  it  ?  Has  it  a  head 
on  earth,  representing  its  divine  Head  in  heaven  ?  Or  has  it  no  head, 
and  may  it  set  up  many  of  its  own?     What  would  he  have  taught  you 


318  REVEALED  TRUTH  DEFINITE  AND  CERTAIN. 

of  your  baptismal  creed  ?  Or  that  great  saint  who  sent  him  from  the 
apostolic  throne,  what  would  he  have  testified  to  you  of  those  doctrines 
of  faith  which  you  are  taught  to  look  upon  as  errors  ?  Ask  Gregory, 
first  and  greatest  of  the  name,  what  he  believed  of  the  powers  left  by  the 
incarnate  Son  to  His  Church  on  earth  :  what  he  taught  of  the  power  of 
the  keys  transmitted  by  his  predecessors  in  lineal  descent  from  the  hands 
of  his  divine  Lord  ?  Ask  what  he  taught  of  the  power  of  absolution  in 
the  sacrament  of  penance  ;  what  he  believed  of  the  reality  on  the  altar, 
and  of  the  holy  sacrifice  daily  offered  in  all  the  world  ;  of  the  communion 
of  saints  ever  interceding,  by  us  ever  invoked  ;  of  the  intermediate  state 
of  departed  souls,  purifying  for  the  kingdom  of  God.  Ask  Gregory, 
saint  and  doctor,  to  whom  we  owe  the  faith,  what  he  taught  of  those 
doctrines  which  you  have  rejected. 

If  the  disciple  and  his  master,  if  he  that  was  sent,  and  he  that  sent 
him,  were  to  come  now  and  tread  the  shore  of  this  ancient  river,  whither 
would  they  turn  to  worship?  Would*  they  go  to  the  stately  minster, 
raised  by  their  sons  in  the  faith,  where  even  now  rests  a  sainted  king  of 
Catholic  England  ?  Would  they  bend  their  steps  thither  to  worship  the 
God  of  their  fathers,  and  their  incarnate  Lord  from  whom  their  mission 
and  their  faith  descended  ?  Or  would  they  not  rather  go  to  some  ob- 
scure altar  in  its  neighborhood,  where  an  unknown,  despised  priest  daily 
offers  the  holy  sacrifice  in  communion  with  the  world-wide  Church  of 
God? 

If,  then,  you  claim  inheritance  as  the  foundation  of  your  faith,  be  true 
to  your  principle,  and  it  will  lead  you  home.  Trifle  not  with  it.  Truth 
bears  the  stamp  of  God,  and  truth  changes  man  to  the  likeness  of  God. 
Trifle  not  with  the  pleadings  of  the  Holy  Spirit  within  you  ;  for  He  has  a 
delicate  touch,  and  sensitively  shrinks  from  willfulness  and  unbelief.  If 
truth  struggle  within  you,  follow  it  faithfully.  Tread  close  upon  the 
light  that  you  possess.  Count  all  things  loss  that  you  may  win  truth, 
without  which  the  inheritance  of  God's  kingdom  is  not  ours.  Labor  for 
it,  and  weary  yourselves  until  you  find  it.  And  forget  not  that  if  your 
religion  be  indefinite,  you  have  no  true  knowledge  of  your  Saviour ;  and 
if  your  belief  be  uncertain,  it  is  not  the  faith  by  which  we  can  be  saved. 


THE  CHURCH  A  HISTORICAL  WITNESS. 

"  This  is  life  everlasting,  that  they  may  know  thee,  the  only  true  God,  and  Jesus  Christ 
whom  thou  hast  sent."     (St.  John  xvii.  3.) 

EFORE  we  go  on  to  the  subject  that  stands  next  in  order,  it  will 
be  well  to  restate  the  conclusions  at  which  we  have  thus  far 
arrived. 

From  these  words  of  our  divine  Lord  we  have  seen  that  the 
end  of  man  is  eternal  life,  and  the  means  to  that  end  the  knowledge  of 
God  in  Jesus  Christ.  Union  with  God  in  knowledge,  love  and  worship 
is  life  eternal.  And  that  man  might  attain  to  this  end  of  his  creation, 
God  has  revealed  Himself  to  us  in  His  Son.  We  have,  therefore,  noted 
the  error  of  those  who  say  that  in  revelation  doctrine  is  either  not  defi- 
nite, or  not  certain.  It  is  manifest  that  all  knowledge  must  be  definite  ; 
for  if  it  be  not  definite,  we  may  have  guessing,  or  conjecture,  or  probabil- 
ity, but  true  knowledge  we  cannot  have.  We  have  seen  also  that  it  must 
be  certain  ;  and  that  unless  we  have  certainty  we  can  have  no  faith,  be- 
cause the  mind  cannot  rest  upon  uncertainty,  as  hunger  cannot  sate  itself 
on  air. 

We  have  obtained,  then,  two  principles  :  the  one,  that  knowledge, 
though  indeed  it  be  finite,  as  it  must  be  in  a  finite  intelligence,  is,  never- 
theless, so  far  as  it  is  known  to  us,  perfectly  definite.  It  is  as  a  complex 
mathematical  figure  which  we  see  only  in  part,  but  in  all  we  can  see  is 
perfect,  harmonious,  and  proportionate,  capable  of  being  understood,  cal- 
culated, and  expressed.  Being,  in  the  mind  of  God  one,  harmonious  and 
distinct,  it  is  cast  on  the  limited  sphere  of  man's  intelligence  in  its  unity, 
harmony,  and  distinctness.  The  other  principle  is,  that  the  knowledge 
which  God  has  given  us  of  Himself  is,  in  every  sense,  certain.  We  can- 
not conceive  that  the  contradictory  of  that  which  God  has  spoken  can  be 
true,  or  that  prophets  and  Apostles  were  uncertain  of  what  they  believed 
and  taught. 

And  now  we  will  go  on  to  examine  what  is  the  foundation  upon  which 
this  certainty  descends  to  us.  It  is,  in  one  word,  the  authority  of  the 
Church  of  God.  But  this  authority  of  the  Church  is  twofold  :  it  is  either 
the  outward  and  extrinsic,  which  I  may  call  the  human  and  historical 
authority  ;  or  it  is  the  inward  and  intrinsic,  that  is,  the  supernatural  and 
the  divine  authority.  The  latter  we  must  consider  hereafter.  For  the 
present  we  will  examine  only  the  outward  or  historical  authority  of  the 


320  THE  CHURCH  A  HISTORICAL  WITNESS. 

Church,  upon  which  the  certainty  of  revelation  as  a  fact  in  history  is 
known  to  us. 

All  who  have  traced  the  history  of  the  faith  know  that  there  is  no 
doctrine  which  has  not  been  made  the  subject  of  controversy.  Look  at 
the  records  of  Christianity,  and  you  will  find  that  heresy  began  with  the 
first  publication  of  the  truth.  In  the  first  age,  we  find  heresies  assailing 
the  doctrine  of  the  Godhead  of  the  Father,  the  Creator  of  the  world.  In 
the  next  age  heresies  assailed  the  doctrine  of  the  Godhead  of  the  Son  ; 
later,  again,  the  doctrine  of  the  Godhead  of  the  Holy  Ghost  ;  next  the 
doctrine  of  holy  sacraments ;  later  still,  the  doctrine  of  the  Church  itself. 
A  vast  schism  arose,  justifying  itself  by  denying  the  existence  and  the 
authority  of  the  visible  Church  as  such.  And  because  the  existence  and 
authority  of  the  visible  Church  was  so  denied,  the  foundation  of  certainty 
was  broken  up,  and  the  principle  of  uncertainty  introduced.  Age  by  age, 
and  article  by  article,  the  faith  has  been  denied,  until  we  come  down  to 
a  period  when  the  characteristic  heresy  of  the  day  is,  not  a  denial  of  the 
Godhead  of  the  Father,  or  of  the  Son,  or  of  the  Holy  Ghost,  and  the  like, 
though  these,  too,  are  denied,  but  the  denial  of  the  foundation  of  cer- 
tainty in  faith.  The  master  heresy  of  this  day,  the  fountain  and  source 
of  all  heresy,  is  this,  that  men  have  come  first  to  deny,  and  then  to  disbe- 
lieve, the  existence  in  the  world  of  a  foundation,  divinely  laid,  upon  which 
revealed  truth  can  certainly  rest. 

Let  us  ask  those  who  deny  the  existence  of  this  basis  of  certainty, 
Upon  what  do  they  rest  when  they  believe  in  the  fact  of  a  revelation  ? 
The  revelation  was  not  made  to  them  personally.  It  was  not  made  to- 
day. It  was  made  to  others  :  it  was  made  eighteen  hundred  years  ago. 
By  what  means,  I  ask,  are  men  now  certain  that  eighteen  hundred  years 
ago,  to  other  men,  in  other  lands,  a  revelation  from  God  was  given  ? 
They  are  forced  back  upon  history.  They  were  not  there  to  see  or  hear. 
Revelation  does  not  spring  up  by  inspiration  in  their  inward  conscious- 
ness. They  are,  therefore,  thrown  upon  history  ;  they  are  compelled  to 
go  to  the  testimony  of  others.  All  men  who  at  this  hour  believe  in  the 
advent  of  the  Son  of  God,  and  in  the  fact  of  the  day  of  Pentecost,  all 
alike  rest  upon  history.  Not  but  that  Catholics  rest  on  more  (of  this, 
however,  hereafter)  ;  but  they  who  do  not  rest  upon  the  divine  office  of 
the  Church  rest  on  history  alone.  Then,  I  ask,  by  what  criterion  are  they 
certain  that  their  historical  views  are  true  ?  Let  them  throw  the  rule  of 
their  examination  into  some  form  of  words.  Unless  they  can  put  into 
intelligible  words  the  principle  of  certainty  upon  which  they  rest,  it  is 
either  useless  or  false  :  useless,  if  it  cannot  be  stated,  for  if  it  cannot  be 
stated,  it  cannot  be  applied  ;  false,  if  the  nature  of  it  be  such  that  it  will 
not  admit  of  expression. 


THE  CHURCH  A  HISTORICAL  WITNESS.  321 

I  would  beseech  any  who  are  resting  upon  such  a  certainty  as  this, 
not  to  confound  a  sensation  of  positiveness  with  the  sense  of  certainty. 
The  sense  of  certainty  is  a  divine  gift.  It  is  the  inward  testimony  of  our 
whole  intelligent  nature.  A  sensation  of  positiveness  springs  out  of  ob- 
stinacy, or  prejudice.  Let  them  not  confound  the  resolution  to  believe 
themselves  in  the  right  with  the  reason  for  knowing  that  they  are  in  the 
truth.  Let  them  analyze  deeper,  and  find  what  is  their  principle,  and 
state  that  principle  in  intelligible  words.  To  take  an  example.  We  all 
believe,  apart  from  revelation,  that  the  world  was  created.  How  so  ?  We 
proceed  to  prove  it.  The  world  is  not  eternal,  for  then  it  would  be  God. 
It  did  not  make  itself,  for  that  is  contradiction.  Therefore  it  remains  of 
necessity  that  it  had  a  maker.  I  ask  them  only  to  be  as  definite  as  this  : 
for  life  is  short  and  eternity  is  long,  and  we  are  saved  by  truth  ;  and 
truth  which  is  not  definite  is  no  truth  to  us  ;  and  indefinite  statements 
have  no  certainty  ;  and  without  certainty  there  is  no  faith. 

In  answer  to  this  we  are  told  that  all  men  can  read  the  Holy  Scrip- 
tures, and  that  this  is  enough.  I  reply,  Scripture  is  not  Scripture  except 
in  the  right  sense  of  Scripture.  Your  will  after  you  are  dead  is  not  your 
testament  unless  it  be  interpreted  according  to  your  intention.  The 
words  and  syllables  of  your  testament  may  be  so  interpreted  as  to  con- 
tradict your  purpose.  The  will  of  the  deceased  is  the  intention  of  the 
deceased,  known  by  his  testament.  So  of  Holy  Scripture.  Holy  Scrip- 
ture is  Holy  Scripture  only  in  the  right  sense  of  Holy  Scripture. 

But  we  are  further  told,  that  notwithstanding  these  superficial  contra- 
dictions, all  good  men  agree  in  essentials.  First,  then,  I  ask,  What  are 
essentials  ?  Who  has  the  power  to  determine  what  is  essential  and  what 
is  not  ?  By  whose  judgment  are  we  to  ascertain  it  ?  The  Church  knows 
only  one  essential  truth,  and  that  is,  the  whole  revelation  of  God.  It 
knows  of  no  power  to  determine  between  truth  and  truth,  and  to  say, 
"Though  God  has  revealed  this,  we  need  not  believe  it."  The  whole  rev- 
elation of  God  comes  to  us  with  its  intrinsic  obligation  on  our  faith,  and 
we  receive  it  altogether  as  God's  Word.  They  who  speak  of  all  good  men 
agreeing  in  essentials,  mean  this  :  "  I  believe  what  I  think  essential,  and 
I  give  my  neighbor  leave  to  believe  what  he  thinks  essential."  Their 
agreement  is  only  this,  not  to  molest  each  other  ;  but  they  mutilate  the 
revelation  of  God. 

In  opposition  to  these  opinions,  let  us  state  the  grounds  of  our  own 
certainty. 

I.  We  believe,  then,  that  we  have  no  knowledge  of  the  way  of  salva- 
tion through  grace,  except  from  the  revelation  of  God.  No  one  can  deny 
this.  It  is  a  truism,  that  we  have  no  knowledge  of  the  way  of  redemption 
by  grace  except  through  divine  revelation.     The  whole  world  is  witness 


322  THE  CHURCH  A  HISTORICAL  WITNESS. 

of  the  fact.  For  four  thousand  years  the  world  wandered  on,  and  knew 
not  the  way  of  grace  except  by  a  thread  of  light  which,  from  Adam  to 
Enoch,  and  from  Enoch  to  Noe,  and  from  Noe  to  Abraham,  and  from 
Abraham  to  Moses,  and  from  Moses  to  the  promised  seed,  ran  down, 
keeping  alive  in  the  world  the  expectation  of  a  Redeemer.  Outside  this 
path  of  light  the  way  of  grace  was  not  known  ;  nor  was  it  known  even 
there  except  by  revelation. 

And  round  about  that  solitary  light,  what  was  there  ?  Was  there  a 
knowledge  of  the  way  of  salvation  through  grace  ?  The  heathen  nations, 
their  polytheism,  their  idolatry,  their  morality,  their  literature,  their  pub- 
lic and  their  private  life,  do  these  give  testimony  to  the  way  of  grace  ? 
Take  their  schools,  their  philosophies,  their  greatest  intellects,  what  do 
they  prove?  One  of  the  greatest  practical  intellects  of  the  eastern  world 
believed  that  matter  was  eternal,  and  that  the  soul  of  the  world  was  God. 
The  loftiest  of  all  in  speculation  was  blind  when  he  came  to  treat  of  the 
first  laws  of  purity.  In  the  west  the  greatest  orators,  poets  and  philos- 
ophers either  believed  in  no  God  at  all,  or  in  a  blind  and  imaginary  deity, 
stripped  of  personality.  This  was  all  that  Nature  could  do.  Nature  with- 
out revelation  had  no  true  knowledge  of  God,  and  absolutely  none  of  sal- 
vation through  grace. 

It  was  not  until  four  thousand  years  had  passed  that  the  way  of  salva- 
tion through  grace  was  revealed.  Look  at  the  mightiest  effort  Nature  in 
its  own  strength  ever  made — the  empire  of  Rome  ;  that  vast  power  ex- 
tending itself  in  all  the  world  ;  the  whole  earth  wondering  at  the  onward 
march  of  its  victorious  armies  ;  races  falling  back  before  its  legions  ;  its 
frontiers  expanding  whithersoever  they  trod  ;  a  mighty,  world-wide  do- 
minion, whose  capital  spread  from  the  Mediterranean  to  the  Alban  hills,  in 
circuit  sixty  or  seventy  miles,  within  which  nations  dwelt  together  :  the 
palace  of  the  aristocracy  of  the  earth  ;  for  magnificence,  splendor,  and 
civilization,  never  exceeded  among  mankind.  Human  nature  here  was 
taxed  to  its  utmost  strength  :  human  intelligence  reached  its  utmost 
bound  ;  and  what  knew  Rome  of  the  way  of  grace,  or  of  salvation  through 
Jesus  Christ  ?  What  was  the  morality  of  Rome  ?  What  was  its  religion  ? 
It  was  the  high  place  of  all  the  gods  ;  the  deities  of  the  greater  and  lesser 
nations,  and  of  the  surrounding  cities  which  it  conquered,  were  incorpo- 
rated with  its  own  superstitions.  All  impieties  were  in  veneration,  and 
every  falsehood  had  its  shrine.  Only  truth  was  persecuted,  only  one 
worship  was  forbidden  ;  and  that,  the  only  doctrine  and  the  only  worship 
not  of  this  world.  Nature  did  its  utmost  ;  the  intelligence  of  man  bore 
testimony  to  all  it  could  attain.  The  Babel  of  confusion  was  built  to  teach 
mankind  for  ever  that  human  nature  without  God  could  never  rise  to  a 
knowledge  of  the  way  of  grace. 


THE  CHURCH  A  HISTORICAL  WITNESS.  323 

The  manifestation  of  God  in  the  flesh  ;  the  effusion  of  light  and  reve- 
lation through  the  Holy  Spirit  ;  the  setting  up  of  the  mystical  ladder,  at 
the  head  of  which  the  Lord  stands,  and  on  which  angels  ascend  and  de- 
scend ;  the  gathering  together  of  truths  that  had  wandered  to  and  fro  on 
earth  ;  and  the  uniting  of  all  in  one  hierarchy  of  faith — nothing  less  was 
needed  before  man  could  know  the  way  of  eternal  life. 

It  is  certain,  then,  that  we  have  no  natural  knowledge  of  the  way  of 
salvation  through  grace  ;  that  is,  through  the  incarnation,  the  atonement, 
the  mystical  body  of  Christ ;  through  the  sacraments,  which  are  the  chan- 
nels of  the  Holy  Spirit.  Without  revelation  we  have  no  true  knowledge 
of  sin,  whereby  we  forfeited  our  sonship  ;  nor  of  regeneration,  whereby 
we  regain  it  ;  nor  of  the  relation  of  grace  to  the  free  will  of  man,  and  the 
like.  But  all  these  are  doctrines  upon  which  union  with  God  and  eternal 
life  depend,  and  yet  of  these  not  a  whisper  was  heard  on  earth  until  reve- 
lation came  by  Jesus  Christ. 

II.  But,  further,  we  believe,  in  the  second  place,  that  as  we  have  no 
knowledge  of  the  way  of  salvation  through  grace  except  from  the  revela- 
tion of  God,  so  neither  have  we  any  certainty  what  that  revelation  was, 
except  through  the  Church  of  God .  As  the  fountain  is  absolutely  one  and  no 
other,  so  the  channel  through  which  it  flows  is  absolutely  one  and  no  other. 
As  there  is  no  source  of  certainty  but  revelation,  so  there  is  no  channel 
through  which  it  can  flow  but  the  Church  of  God.  For  certainty  as  to 
the  revelation  given  eighteen  hundred  years  ago,  of  the  Church  we  needs 
must  learn.  To  what  other  can  we  go  ?  Who,  besides,  has  the  words  of 
eternal  life  ?  Shall  we  go  to  the  nations  of  the  world  ?  Can  they  teach 
the  faith  which  they  knew  not  before  Christ  came,  neither  have  since  be- 
lieved ?  Shall  we  go  to  the  fragments  of  Christendom,  broken  off  from 
age  to  age  by  heresy  and  schism  ?  Their  testimony  is  but  local,  limited, 
and  contradictory.  What  certainty  can  the  Monophysite,  Eutychian, 
Nestorian,  or  Protestant  give  of  the  day  of  Pentecost  ?  To  whom,  then, 
shall  we  go  ?  To  that  one  mystical  body  which  came  down  from  the 
upper  chamber  to  possess  the  earth  ;  to  that  one  moral  person  upon  whom 
the  Holy  Spirit  then  descended ;  to  that  kingdom  of  the  God  of  heaven, 
which,  spreading  from  Jerusalem  throughout  all  lands,  penetrated  into 
every  country,  province  and  city,  erecting  its  thrones,  ascending  in  might 
and  power,  expanding  throughout  the  earth,  gathering  together  its  cir- 
cumference, filling  up  the  area  of  its  circuit,  until  the  world  became  Chris- 
tian, and  then  sat  in  sovereignty,  displacing  and  replacing  the  empire 
of  the  world.  This  universal  kingdom,  one  and  indivisible,  reigning  con- 
tinuous and  perpetual  in  unbroken  succession  from  the  day  of  Pentecost, 
was  the  eye-witness  and  the  ear-witness  of  revelation.  This  one  moral 
person  alone  can  say,  "When  the  Word  made  flesh  spake,  I  heard  ;  when 


THE  CHURCH  A  HISTORICAL  WITNESS. 

the  tongues  of  fire  descended  from  heaven,  I  saw  :  with  my  senses  I  per- 
ceived the  presence  of  God  ;  with  my  intelligence  I  understood  His  voice  ; 
with  my  memory  I  retain  to  this  hour  the  knowledge  of  what  I  then  heard 
and  saw ;  with  my  changeless  consciousness  I  testify  what  was  spoken." 
To  this  one,  and  this  one  only  witness  in  the  world,  can  we  go  for  cer- 
tainty. 

Put  the  case  thus.  Will  you  go  to  the  Monophysite,  Eutychian,  or  Nes- 
torian  heresies,  ancient  as  they  are,  which  separated  from  the  Church  of 
Christ  in  the  fifth  and  sixth  centuries  ?  Will  they  bear  witness  ?  Yes  ; 
but  only  a  partial  testimony.  They  were  witnesses  so  long  as  they  were 
united  to  the  one  Church  ;  but  their  testimony  ceased  when  they  separated 
from  it.  They  are  witnesses  so  far  as  they  agree  with  that  one  Church, 
but  not  when  they  contradict  it.  The  testimony  derived  from  separated 
bodies  amounts  to  this  :  it  is  the  borrowed  light  which,  even  in  separation, 
they  receive  from  the  Church  itself. 

And  as  with  early,  so  with  later  heresies.  Shall  we  go  to  the  separated 
Greek  communion,  which  claims  to  be  the  only  orthodox  Church  ?  Will 
that  give  a  trustworthy  testimony  ?  Yes  ;  so  far  as  it  agrees  with  the 
body  from  which  it  departed.  Its  witness  after  the  separation  is  but  local. 
Shall  we  go  to  the  great  division  of  these  later  times,  to  the  huge  crum- 
bling Protestantism  of  the  last  three  centuries  ?  Is  there  in  it  any  sect 
descending  from  the  day  of  Pentecost  ?  When  did  it  begin  ?  A  hundred 
years  ago,  probably,  or,  it  may  be,  two,  or,  at  most,  three  hundred  years 
ago.  At  that  time  a  traceable  change  produced  it.  Does  Protestantism 
reach  upward  to  the  original  revelation  ?  Has  it  a  succession  of  sense, 
reason,  memory,  and  consciousness,  uniting  it  with  the  day  of  Pentecost  ? 

If,  then,  what  has  been  said  as  to  the  only  source  and  channel  of 
knowledge  and  certainty  be  true,  sufficient  reason  has  been  shown  to 
make  every  one  who  is  resting  on  the  testimony  of  bodies  separated  from 
the  universal  Church  mistrust  his  confidence.  Must  he  not  say,  "  Eighteen 
hundred  years  ago  a  revelation  was  given ;  my  life  reaches  but  a  span, 
my  memory  but  a  few  years ;  how  do  I  know  what  passed  on  that  day  ? 
How  shall  they  tell  me,  whose  life,  like  my  own,  touches  only  upon  the 
last  generation  ?  I  go  to  this  and  to  that  separated  communion,  but  they 
all  fall  short.  There  is  one  and  one  only  living  witness  in  the  world, 
which,  as  it  touches  on  the  present  hour  in  which  I  live,  unites  me  by  a 
lineal  consciousness,  by  a  living  intelligence,  with  the  moment  when,  in 
the  third  hour  of  the  day,  '  there  came  a  sound  from  heaven  as  of  a 
mighty  wind  coming,  and  filled  the  whole  house.' " 

Let  it  be  remembered  that  I  am  speaking  of  the  external  authority  of 
the  Church  simply  as  an  historical  argument.  We  will  confine  ourselves 
for  the  present  to  this  alone.     I  put  it  forward  as  it  was  cited  by  a  phil- 


THE  CHURCH  A  HISTORICAL  WITNESS. 


o^D 


osophical  historian,  one  of  the  greatest  of  this  age,  who,  having  passed 
through  the  windings  of  German  unbelief,  found  at  last  his  rest  in  the 
one  true  fold.  Explaining  the  ground  of  his  submission,  Schlegel  gave 
this  reason  :  that  he  found  the  testimony  of  the  Catholic  Church  to  be  the 
greatest  historical  authority  on  earth  for  the  events  of  the  past.  It  is  in 
this  sense  I  am  speaking. 

And,  therefore,  when  I  use  the  word  "authority,"  I  mean  evidence. 
The  word  "authority"  may  be  used  in  two  senses.  It  may  either  signify 
power,  such  as  the  jurisdiction  which  the  Church  has  over  the  souls  com- 
mitted to  its  trust ;  or  it  may  mean  evidence,  as  when  we  say  we  have  a 
statement  on  the  authority,  or  evidence,  of  an  eye-witness. 

Suppose,  then,  we  were  to  reject  this  highest  historical  evidence  ;  sup- 
pose we  were  to  say  that  the  authority  of  the  Catholic  Church,  though  of 
great  weight,  is  not  conclusive  :  I  would  ask,  what  historical  evidence  re- 
mains beyond  it  ?  To  whom  else  shall  we  go  ?  Is  there  any  other  authority 
upon  which  we  can  rest  ?  If  we  receive  not  the  authority  of  the  univer- 
sal Church,  we  must  descend  from  higher  to  lower  ground,  we  must  come 
down  to  the  partial  authority  of  a  local  Church.  Will  this  be  to  ascend 
in  the  scale  of  certainty  ?  If  the  testimony  of  the  universal  Church  be 
not  the  maximum  of  historical  evidence  in  the  world,  where  shall  we  find 
it  ?  Shall  we  find  it  in  the  Church  of  Greece,  or  of  America,  or  of  Eng- 
land ?  Shall  we  find  it  in  the  Church  of  a  province,  or  in  the  Church  of 
a  diocese  ?  If  the  universal  episcopate  be  not  the  maximum  of  external 
evidence,  where  shall  it  be  found  ?  And,  in  fact,  they  who  reject  the 
evidence  of  the  universal  Church  for  the  primitive  faith  necessarily  rest 
their  belief  on  the  authority  of  a  local  body,  or  on  the  authority  of  a  man. 
It  was  by  divine  intuition  that  our  Lord  said,  "  Call  none  your  father 
upon  earth  ; "  for  they  who  will  not  believe  the  Church  of  God  must  be 
in  bondage  to  human  teachers.  If  they  are  Calvinists,  they  must  be  in 
bondage  to  Calvin ;  or  Lutherans,  to  Luther ;  or  Arians,  to  Arius ; 
or  if  they  be  members  of  a  Church  separated  from  Catholic  unity, 
they  must  be  in  bondage  to  its  self-constituted  head.  The  ultimate  au- 
thority in  which  they  trust  is  human.  From  this  false  confidence  in  man 
the  Catholic  Church  alone  can  redeem  us.  We  trust  not  in  the  judgment 
of  an  individual,  howsoever  holy  or  wise,  but  in  the  witness  of  an  univer- 
sal and  perpetual  body,  to  which  teachers  and  taught  alike  are  subject ; 
and  because  all  are  in  subjection  to  the  Church,  all  are  redeemed  from 
bondage  to  individual  teachers  and  the  authority  of  men. 

Thus  far  we  have  spoken  of  the  Church  as  a  mere  human  witness. 
To  us,  indeed,  brethren,  its  voice  is  not  mere  human  testimony.  God 
has  provided  for  faith  a  certainty  which  cannot  fail — the  mystical  body 
of  Christ,  changeless  and  indestructible,  spread  throughout  the  world. 


326  THE  CHURCH  A  HISTORICAL  WITNESS. 

Wonderful  creation  of  God,  but  far  more  wonderful  if  it  be  the  creation 
of  man  :  if,  after  all  man's  failures  to  construct  an  imperishable  kingdom, 
to  hold  together  the  human  intelligence  in  one  conviction,  the  human 
will  in  one  discipline,  and  the  human  heart  in  one  bond  of  love  ;  if,  after 
four  thousand  years  of  failure,  mere  human  power  framed  the  Catholic 
Church,  endowed  it  with  resistless  power  of  expansion,  and  quickened  it 
with  the  life  of  universal  charity,  More  wonderful  far,  if  it  was  man's 
work  to  create  the  great  science  of  theology,  in  which  the  baptismal  for- 
mula, "  I  baptize  thee  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost,"  expands  into  the  creed,  and  the  creed  again  expands 
into  the  science  of  God  on  which  the  illuminated  reason  of  eighteen  hun- 
dred years  has  spent  itself.  Wonderful,  indeed,  if  this  be  a  mere  human 
creation !  To  us  it  is  the  work  and  voice  of  God  ;  to  us  the  line  of  bish- 
ops and  of  councils  by  which  the  faith  has  been  declared  in  perpetual  suc- 
cession is  the  testimony  which  God  Himself  has  countersigned,  the  wit- 
ness God  Himself  has  sent.  This  continuous  testimony  from  the  Council 
of  Aries  to  the  Council  of  Nice,  from  the  Council  of  Nice  to  that  of  Chal- 
cedon,  from  Chalcedon  to  Lateran,  from  Lateran  to  Lyons,  and  from 
Lyons  to  Trent,  is  one  harmonious  science,  ever  expanding  as  a  reflection 
of  the  mind  of  God ;  preserving  and  unfolding  before  us  the  one  truth, 
revealed  in  the  beginning,  in  its  unity  and  harmony  and  distinctness. 
This  is  the  basis  of  our  certainty. 

What  is  the  history  of  the  Catholic  Church  but  the  history  of  the  intel- 
lect of  Christendom  ?  What  do  we  see  but  two  lines,  the  line  of  faith 
and  the  line  of  heresy,  running  side  by  side  in  every  age  ;  and  the  Church, 
as  a  living  judge  sitting  sovereign  and  alone  with  unerring  discernment,  di- 
viding truth  from  error  with  a  sharp  two-edged  sword  ?  Every  several  altar 
and  every  several  see  gives  testimony  to  the  same  doctrines  ;  and  all  con- 
spiring voices  ascend  into  the  testimony  of  that  one  see,  which  in  its  jur- 
isdiction is  universal,  and  in  its  presence  everywhere ;  that  one  see,  the 
foundation-stones  of  which  were  cemented  in  the  blood  of  thirty  pon- 
tiffs ;  that  see  which  recorded  its  archives  in  the  vaults  of  catacombs,  and 
when  the  world  was  weary  with  persecuting,  ascended  to  possess  itself 
of  imperial  basilicas.  This  is  the  witness  upon  whose  testimony  we 
securely  rest.  The  Church  is  a  living  history  of  the  past.  Cancel  this, 
and  what  record  is  there  left  ?    If  Rome  be  gone,  where  is  Christendom  ? 


B 

THE  CHURCH  A  DIVINE  WITNESS. 

M  This  is  life  everlasting,  that  they  may  know  thee,  the  only  true  God,  and  Jesus  Christ 
whom  thou  hast  sent."     (St.  John  xvii.  3.) 

HE  truths  which  we  have  already  affirmed  are  these :  that  the 
end  of  man  is  eternal  life  through  the  knowledge  of  God  re- 
vealed in  Jesus  Christ ;  that  this  knowledge  of  God,  being  a 
participation  of  the  divine  knowledge,  is  definite  and  certain  ; 
and  that  as  there  is  but  one  fountain  of  this  divine  knowledge  in  revela- 
tion, so  there  is  but  one  channel  of  this  divine  certainty  in  the  Church. 
We  have  seen  also  that  the  authority  of  the  Church  of  God  on  earth  is 
the  highest,  or  maximum  of  evidence,  even  in  a  human  and  historical 
sense,  of  the  past ;  that  unless  we  rest  upon  this  evidence,  we  must  de- 
scend in  the  scale  of  certainty. 

But  we  have  as  yet  considered  the  Church  only  in  its  external,  human, 
and  historical  character  ;  there  still  remains  for  us  a  deeper  and  diviner 
truth.  I  have  spoken  of  the  authority  of  the  Church  only  as  history  of 
the  past ;  but,  be  it  ever  remembered  that  between  the  Protestant  and 
the  Catholic  there  is  this  difference :  To  the  Protestant,  history  must  be 
a  record  of  the  past  gathered  from  documents  by  criticism,  fallible  as  the 
judge  who  applies  it.  To  the  Catholic,  history,  though  it  be  of  the  past, 
is  of  the  present  also.  The  Church  is  a  living  history  of  the  past.  It  is 
the  page  of  history  still  existing,  open  before  his  eyes.  Antiquity  to  the 
Catholic  is  not  a  thing  gone  by  ;  it  is  here,  still  present.  As  childhood 
and  youth  are  summed  up  by  manhood  in  our  personal  identity,  so  is 
antiquity  ever  present  in  the  living  Church.  If  Christianity,  then,  be 
historical,  Catholicism  is  Christianity. 

Let  us  therefore  proceed  to  the  deeper  and  diviner,  that  is,  to  the  in- 
terior and  intrinsic,  authority  of  the  Church  of  Christ.  We  believe,  then, 
that  the  interior  and  intrinsic  authority  of  the  Church  is  the  presence  of 
the  Holy  Spirit ;  that  the  ultimate  authority  upon  which  we  believe  is  no 
less  than  the  perpetual  presence  of  our  Lord  Jesus  Christ  teaching  always 
by  His  Spirit  in  the  world. 

I.  And  first,  let  us  ascertain  what  points  of  agreement  exist  between 
us  and  those  who  are  in  separation  from  us.  We  are  all  agreed  that  the 
only  subject  matter  of  faith  is  the  original  revelation  of  God.  They  who 
most  oppose  us  profess  to  be  jealous  above  all  men  to  restrain  all  doc- 
trine to  the  bounds  of  the  original  revelation. 


328  THE  CHURCH  A  DIVINE  WITNESS. 

We  agree,  then,  at  the  outset,  that  the  subject  matter  of  our  faith  is, 
and  can  only  be,  the  original  revelation  of  God.  To  that  revelation 
nothing  may  be  added  ;  from  it  nothing  may  be  taken  away.  As  God 
in  the  beginning  created  the  sun  in  the  heavens  with  its  perfect  disc,  and 
no  skill  or  power  of  man  can  make  its  circumference  greater  or  less,  so 
divine  revelation  is  a  work  of  God's  omnipotence,  and  no  man  can  add 
to  it,  or  take  from  it.  In  this  also  we  are  agreed.  But  there  are  other 
principles  no  less  vital  than  these.  Let  those  who  are  so  jealous  for  this 
law  of  truth  remember,  that  as  we  may  neither  take  from  nor  add  to 
revelation,  so  neither  may  we  misinterpret  or  pervert  it ;  neither  fix  upon 
it  our  private  meaning,  nor  make  it  speak  our  sense.  We  must  receive  it 
as  God  gave  it,  in  its  perfect  fulness,  with  its  true  sense  and  purport  as 
it  was  revealed. 

It  were  good,  then,  if  they  who  are  so  jealous  of  supposed  additions 
to  the  faith,  were  equally  jealous  of  evident  and  manifold  perversions  of 
the  same.  It  would  be  well  if  those  who  are  so  hostile  to  interpretations 
of  Holy  Scripture  made  by  the  Catholic  Church  were  equally  hostile  to 
interpretations  made  by  every  man  severally  of  that  same  book.  Let  us 
proceed  more  exactly  ;  and  as  we  agree  that  nothing  may  be  added  to  or 
taken  from  that  revelation,  so  let  us  jealously  demand  that  nothing  in  it 
shall  be  misinterpreted,  nor  its  sense  wrested  aside,  nor  its  meaning  per- 
verted. 

But  here  begin  our  differences.  How  are  we  to  attain  the  right  sense 
of  Holy  Scripture  ?  It  is  a  divine  book,  and  contains  the  mind  of  God. 
How,  then,  shall  we  know  what  is  His  mind  ?  By  what  rule  or  test  shall 
we  know  with  certainty  that  we  have  attained  the  meaning  which  the 
divine  Spirit  intended  in  that  revelation  ?  We  have  here  many  tests  and 
many  rules  offered  to  us.  Some  tell  us  that  Scripture  is  so  self-evident 
that  the  man  who  reads  it  must  understand.  If  that  be  so,  why  do  they 
that  read  it  contradict  each  other?  Facts  refute  the  theory.  If  Holy 
Scripture  be  so  clear,  why  are  there  so  many  contradictory  inter- 
pretations ? 

But  is  it  so  clear  ?  When  the  English  reader  has  before  him  for  the 
New  Testament  the  Greek  text,  and  for  the  Old  Testament  the  Hebrew 
text,  neither  of  which  languages  he  reads,  where  is  the  self-evidence  of 
his  text  then  ?  How  does  he  know  that  the  book  before  him  truly  repre- 
sents the  original  ?  How  can  he  prove  it  ?  How  can  he  establish  the 
identity  between  the  original  and  the  translation  ?  How  can  he  tell  that 
the  book  before  him  is  authentic  or  genuine,  or  that  the  text  is  pure  ? 
For  all  this  he  depends  on  others. 

But  let  us  take  this  argument  as  it  is  stated.  Is  Scripture,  then,  so 
self-evident  that  no  one  who  reads  it  can  mistake  its  sense  ?     If  it  be  self- 


THE  CHURCH  A  DIVINE  WITNESS.  329 

evident  to  the  individual,  it  is  self-evident  to  the  Church.  If  the  text  is 
so  clear  to  every  man  who  reads  it,  then  it  has  been  clear  to  every  saint 
of  God  from  the  beginning.  If  this  book  is  so  plain  that  men  cannot  mis- 
take it,  then  the  pastors  and  teachers  of  the  Church  have  handed  down 
its  certain  and  clear  interpretation.  Why  are  individuals  so  sharp-sighted 
and  unerring,  and  the  saints  of  God  at  all  times  blind  ?  This  is  but  the 
recoil  of  their  own  argument.  Let  Holy  Scripture  be  as  clear  and  self- 
evident  as  they  say,  then  I  claim,  in  virtue  of  that  clearness,  that  the 
saints  of  God  in  all  ages  have  rightly  understood  its  sense. 

II.  But  let  us  pass  onward.  We  see  that  they  who  claim  to  interpret 
this  book,  with  all  its  clearness,  contradict  each  other,  and  that  their  rule 
fails  in  their  own  hand.  Therefore,  the  wiser  among  Protestants  say,  that 
to  the  text  of  Scripture  must  be  added  right  reason  to  interpret  it.  Right 
reason,  no  doubt :  but  whose  reason  is  right  reason  ?  Every  man's  rea- 
son is  to  himself  right  reason.  The  reason  of  Calvin  was  right  reason  to 
Calvin,  and  the  reason  of  Luther  to  Luther ;  but  the  misfortune  is,  that 
what  is  right  reason  to  one  man  is  not  so  to  another  man.  What,  then, 
is  this  right  reason  ?  It  means  a  certain  inward  intellectual  discernment 
which  each  man  claims  for  himself.  But  how  did  he  become  possessed 
of  it  ?  Whence  did  he  receive  this  endowment  ?  And  if  he  has  it,  have 
not  others  the  same  ?  This  right  reason  which  men  claim,  whereby  to 
interpret  Scripture  for  themselves,  must  be  one  of  two  things :  either  the 
individual  or  the  collective  reason  ;  that  is,  the  reason  of  each  man  for 
himself,  or  the  accumulated  reason  of  Christians  taken  together.  But 
will  any  man  say  that  his  reason  is  to  him  so  certain  and  unerring  a  rule 
that  he  is  able  to  take  the  page  of  Scripture,  and  by  the  powers  of  his 
understanding  infallibly  interpret  it  ?  For  such  a  claim  as  this  a  man 
must  have  either  a  particular  inspiration,  which  considerate  men  dare  not 
profess,  or  he  must  substitute  a  sensation  of  positiveness  for  a  sense  of 
certainty. 

If,  then,  this  right  reason  comes  to  nothing  in  the  individual,  does  it 
mean  the  collective  reason  of  the  many  ?  If  so,  it  falls  back  into  a  prin- 
ciple valid  and  certain.  What  is  the  collective  reason  of  Christians  but 
the  tradition  of  Christendom  ?  The  intellectual  agreement  of  the  saints 
of  God — what  is  it  but  the  illuminated  reason  of  those  that  believe  ? 
Here  we  touch  upon  a  great  principle  ;  let  us  follow  its  guidance. 

After  the  division  which  rent  England  from  the  unity  of  the  Church, 
and  therefore  from  the  certainty  of  faith  ;  when  men  began  to  reexamine 
the  foundations  which  Protestantism  had  uprooted,  there  arose  in  the 
Anglican  Church  a  school  of  writers,  acute  and  sincere  enough  both  to 
see  and  to  confess  that  the  principle  of  private  judgment  is  the  principle 
of  unbelief.     They  began  to  reconstruct  a  foundation  for  their  faith,  and 


330  THE  CHURCH  A  DIVINE  WITNESS. 

were  compelled  to  return  once  more  to  the  old  basis  of  Catholic  theology. 
We  can  trace  from  about  the  middle  of  the  reign  of  Elizabeth  down  to 
the  great  revolution  of  1688,  a  theological  school  which  sprang  up  within 
the  Established  Church,  basing  itself  upon  Catholic  tradition,  and  claim- 
ing to  found  its  faith  not  upon  private  judgment,  but  upon  the  rule  of  St. 
Vincent  of  Lerins,  namely,  on  that  which  was  believed  "at  all  times, 
everywhere,  and  by  all  men."  This  school,  for  it  never  indeed  was  more, 
has  in  it  names  honored  and  loved,  names  ever  dear  to  those  who  have 
been  partakers  with  them.  They  were  no  common  men  ;  their  lives  were 
ascetic,  their  intellects  capacious,  and  their  erudition  deep.  They  inherited 
a  position  which  they  would  never  have  chosen  ;  a  position  in  many  re- 
spects vague,  and  for  which  time  had  not  yet  supplied  a  practical  com- 
ment ;  and  they  endeavored  to  defend  by  learning  that  which  had  owed 
its  origin  to  violence  ;  their  position  created  their  theory.  They  suffered 
for  their  opinions,  and  passed  through  trying  times  with  great  integrity. 
Had  they  not  had  these  virtues,  they  would  not  have  been  so  long  re- 
ceived as  authority.  They  kept  alive  an  illusion  that  the  Anglican  Church 
was  indeed  a  portion  still  of  the  great  Catholic  empire  which  rests  upon  the 
unity  and  infallibility  of  the  Church  of  God  ;  an  illusion  indeed,  but  not 
without  its  providential  use.  For  look  at  the  countries  where  such  a  be- 
lief has  been  extinct  from  the  beginning  ;  at  the  Socinianism  of  Switzer- 
land, the  Protestantism  of  France,  the  rationalism  of  Germany ;  and  say 
whether  England  might  have  gone  down  if  this  illusion  had  not  been  per- 
mitted to  exist  ?  They,  while  they  knew  it  not,  did  a  work  for  England 
— a  counterwork  against  the  license  of  Protestant  reformation.  They 
were  the  leaders  of  a  reaction,  the  fruit  of  which  will  be  seen  hereafter. 
They  laid  again  in  part  the  foundations  of  belief ;  they  demonstrated  that 
private  judgment  is  no  adequate  rule  for  the  interpretation  of  the  faith. 
They  cast  men  back  again  upon  authority  :  and  put  once  more  into  their 
hands  a  test.  And  what  is  that  test  but  the  historical  tradition  of  the 
Church,  namely,  that  whatsoever  was  revealed  in  the  beginning,  and  be- 
lieved everywhere  by  all  men  and  at  all  times,  is,  beyond  a  doubt,  the 
faith  of  Pentecost  ? 

But  here  we  touch  upon  another  difficulty  even  more  pressing  and 
more  vital.  We  have  now  the  test  by  which  to  discover  the  truth  ;  but 
where  is  the  mind  by  which  that  test  shall  be  applied  ?  If  the  individual 
reason  be  not  enough  in  its  own  powers  of  discernment  to  interpret  the 
books  of  evangelists  and  Apostles,  one  small  volume  written  with  the 
perspicuity  of  inspiration — if  the  individual  reason  be  not  enough  for 
this,  is  it  able  to  take  the  literature  of  eighteen,  or  even  of  the  first  six 
centuries,  volumes  written  in  many  tongues  and  in  all  Christian  lands,  to 
make  survey  and  analysis  of  them,  to  gather  together  and  to  pronounce 


THE  CHURCH  A  DIVINE  WITNESS.  33 1 

what  has  been  believed  by  all  men,  and  everywhere,  and  at  all  times  ? 
Even  in  ordinary  things,  if  the  question  were,  What  are  those  universal 
principles  of  the  common  law  of  England  which  have  been  held  every- 
where, at  all  times,  and  by  all  common-law  judges,  would  any  individual 
in  ordinary  life  think  himself  a  competent  critic  ?  Would  he  not  go  to 
,  Westminster?  Or  if  the  question  were,  What  is  the  pronunciation  or 
idiom  of  a  language  ?  would  he  go  to  books  and  not  to  natives  ?  Or,  if 
the  question  related  to  the  grounds  of  scientific  conclusions,  would  he  buy 
and  pore  over  treatises  of  science,  instead  of  asking  those  whose  lives  have 
been  devoted  to  science  ?  Even  in  music  there  are  melodies,  the  accent- 
uation and  time  of  which  cannot  be  written  ;  they  can  be  transmitted  only 
from  the  voice  to  the  ear.  So  is  it  with  the  transmission  of  the  faith. 
Though  in  subjects  where  the  Church  has  not  spoken,  individuals  may 
investigate,  yet  the  application  of  the  rule  of  St.  Vincent  needs  more  than 
the  discernment  of  an  individual  mind.  It  needs  a  judge  whose  compre- 
hensive survey  penetrates  the  whole  matter  upon  which  it  judges.  And 
where  is  the  individual  that  can  compass  the  whole  experience  of  Chris- 
tendom ?  Nay,  more  ;  it  needs  a  judge  who  can  not  only  discern  for  one 
age,  but  for  the  next,  and  the  age  succeeding.  What  benefit  is  there  in 
a  judge  that  judges  in  his  day,  and  dies  ?  A  perpetual  doctrine  tested  by 
a  perpetual  rule  needs  a  perpetual  judge.  Who  judged  in  the  times  fol- 
lowing the  Apostles  but  the  Church  in  their  next  successors  ?  Who  in  the 
century  after,  when  heresy  arose,  but  the  Church  in  councils  ?  Who  in 
the  heresy  of  Arius,  the  heresy  of  Eutyches,  the  schism  of  the  Greek 
Church  ?  Who  judged  in  the  middle  ages  ?  who  in  later  times  ?  who 
judges  to-day  ?  The  same  judge  always  sitting  ;  the  same  one  living 
body  which  by  the  illumination  of  Pentecost  received  the  truth.  Is  it  not 
plain  that  as  every  age  needs  the  truth  for  its  redemption,  and  as  our  di- 
vine Lord  has  made  provision  that  every  age  through  the  truth  shall  be 
redeemed,  so  at  no  time  from  the  beginning  until  now  has  the  world  ever 
been,  and  at  no  time  from  now  until  the  end  shall  the  world  ever  be,  with- 
out a  teacher  and  a  judge  to  declare  with  final  certainty  what  is  the  tra- 
dition of  the  faith  ? 

Here,  then,  we  find  ourselves  in  the  presence  of  the  Church.  As  the 
subject-matter  demands  a  test,  so  the  test  demands  a  judge.  What  other 
judge  is  there  ?  What  other  can  there  be,  but  that  one  moral  person, 
continuous  from  the  beginning,  the  one  living  and  perpetual  Church  ? 

And  here  even  antagonists  have  made  great  admissions.  Chilling- 
worth,  a  name  in  the  mouths  of  all  men  as  the  first  propagator  of  what  is 
vaunted  as  the  great  rule  of  Protestantism,  "  the  Bible,  and  the  Bible  only," 
that  same  Chillingworth  says  that  there  is  a  twofold  infallibility — a  con- 
ditional and  an  absolute.     "  The  former,"  namely,  a  conditional  infalli- 


332  THE  CHURCH  A  DIVINE  WITNESS. 

bility,  he,  "together  with  the  Church  of  England,"  attributes  " to  theg 
Church,  nay,  to  particular  churches."  "  That  is,  an  authority  of  determin- 
ing controversies  of  faith  according  to  plain  and  evident  Scripture  and 
universal  tradition,  and  infallibility  while  they  proceed  according  to  this 
rule."*  But  in  whose  judgment?  In  the  judgment  of  the  individual? 
In  the  judgment  of  each  member  of  the  local  and  particular  Church  ?  or  in 
the  judgment  of  the  Church  universal  ?  for  there  can  be  no  other  judge 
to  determine  whether  the  particular  Church  moves  still  in  the  path  of  uni- 
versal tradition.  Is  the  individual  to  be  judge  of  his  Church  ?  This 
would  be  to  bid  water  rise  above  its  source.  What  then  remains  ?  The 
universal  Church  alone  can  be  the  judge  to  pronounce  whether  or  no  a 
local  Church  still  keeps  within  the  sphere  of  universal  tradition. 

But  if  this  be  so,  the  universal  Church  must  be  infallible  ;  for  if  it  may 
err,  who  shall  determine  whether  it  errs  or  no  ?  "  Can  the  blind  lead  the 
blind  ?  do  they  not  both  fall  into  the  ditch  ?  "  It  comes,  then,  by  the  force 
of  rigorous  argument  to  this,  that  either  the  universal  Church  cannot  err, 
or  that  there  is  on  earth  no  certainty  for  faith.  If,  then,  the  Church  uni- 
versal be  unerring,  whence  has  it  this  endowment  ?  Not  from  human  dis- 
cernment, but  from  divine  guidance  ;  not  because  man  in  it  is  wise,  but 
because  God  over  it  is  mighty.  Though  the  earth  which  moves  in  its 
orbit  may  be  scarred  by  storms,  or  torn  by  floods  ;  though  upon  its  sur- 
face nations  may  be  wasted,  cities  overthrown,  and  races  perish,  yet,  it 
keeps  ever  in  its  path,  because  God  ordained  its  steadfast  revolutions  :  so, 
though  individuals  may  fall  from  truth,  and  nations  from  unity,  yet  the 
Catholic  Church  moves  on,  because  God  created  it  and  guides  it. 

III.  And  now  we  must  advance  one  step  further.  For  in  dealing 
with  those  who  are  separated  from  us,  I  believe  that  nothing  I  have  yet 
touched  upon  really  probes  the  difficulty  in  their  minds.  The  sore  lies 
deeper  still ;  and  it  will  be  found  that  the  reluctance  of  too  many,  even 
among  good  men,  to  receive  the  doctrine  of  the  infallibility  of  the  Church 
of  God  springs  from  this  :  that  they  base  their  religious  opinions  upon 
human  reason,  either  in  the  individual  or  upon  a  large  scale,  as  upon  the 
mere  intellectual  tradition  of  Christendom,  and  not  upon  the  illumination 
and  supernatural  guidance  of  Christ,  ever  present  and  ever  dwelling  as  a 
teacher  in  the  Church.  It  will  be  found  to  involve  a  doubt  as  to  the  office 
of  the  third  person  of  the  ever-blessed  Trinity. 

Let  us  proceed  to  examine  this  more  closely.  We  believe  that  Holy 
Scripture  and  the  creeds  contain  our  faith  ;  that  for  the  meaning  of  these 
we  may  not  use  private  interpretation,  or  wrest  them  from  their  divine 
sense,  but  must  receive  them  in  the  sense  intended  by  God  when  they 
were  given  in  the  beginning.     To  ascertain  that  sense  we  must  go  to  the 

*  Chillingworth's  Works,  vol.  i.  pp.  276,  277.  ed.     Oxon. 


THE  CHURCH  A  DIVINE  WITNESS.  333 

universal  Church.  Universal  tradition  we  believe  to  be  the  supreme  in- 
terpreter of  Scripture.  When  we  come  to  this  point  I  ask  the  objector, 
Do  you  believe  that  this  universal  tradition  of  Christendom  has  been 
perpetuated  by  the  human  reason  only  ?  Or  do  you  believe  it  to  be  a 
traditional,  divine  illumination  in  the  Church  ?  Do  you  believe  that  the 
Holy  Spirit  is  in  the  Church,  and  that  his  divine  office  is  perpetual  ?  If 
you  say  that  individuals  may  judge  the  meaning  of  Scripture  by  their 
own  reason,  the  Church  has  collective  reason,  and  what  the  individual 
has,  the  Church  has  more  abundantly.  If  individuals  are  guided  by  the 
illumination  of  the  Holy  Spirit  in  the  interpretation  of  Scripture,  the 
Church  much  more.  That  which  is  collective  contains  all  that  is  indi- 
vidual. 

But  further  than  this.  "  As  the  sensual  man,"  proceeding,  that  is,  by 
the  natural  discernment  only,  "  perceiveth  not  these  things  that  are  of  the 
Spirit  of  God,"  because  they  are  "  spiritually  examined,"*  so  the  Church 
itself  in  council  depends  for  its  discernment  in  identifying  the  original 
faith,  interpreting  the  original  documents,  and  defining  the  original  truth, 
on  the  presence  of  the  Holy  Ghost,  whom  it  invokes  at  the  opening  of 
every  session.  What  is  the  Church  in  the  mouth  of  those  separated  from 
Catholic  unity  ?  Is  it  more  than  a  human  society  ?  Is  it  not  the  religious 
organization  of  national  life  ?  If  it  be  not,  like  the  schools  of  Athens, 
collected  round  the  voice  of  some  potent  and  persuasive  teacher,  it  is,  at 
most,  like  the  Jewish  people,  an  organized  government  of  men,  as  in  tem- 
poral matters,  so  in  ecclesiastical.  This  is  the  idea  of  the  Church  among 
those  separated  from  unity.  But  what  do  you  believe  when  you  speak 
of  the  Church  of  God  ?  You  believe  that  as  the  Eternal  Father  sent  the 
Eternal  Son  to  be  incarnate,  and  as  the  Eternal  Son  for  thirty-three  years 
dwelt  here  on  earth :  as  for  three  years  by  His  public  ministry  He 
preached  the  kingdom  of  God  in  Jerusalem  and  Judaea,  so,  before  He 
went  away,  He  said,  "  I  will  ask  the  Father,  and  He  shall  give  you  another 
Paraclete,  that  He  may  abide  with  you  for  ever,  the  Spirit  of  truth. "f 
The  gain  we  have  by  His  departure  is  this,  that  what  was  then  local  is 
now  universal ;  that  what  was  partial  then  is  now  in  fullness ;  that  when 
the  second  person  of  the  ever-blessed  Three  ascended  to  the  throne  of  His 
Father,  the  third  person  of  the  holy  Trinity  descended  to  dwell  here  in 
His  stead  ;  that  as  in  Jerusalem  the  second  person  in  our  manhood  visibly 
taught,  so  now  in  the  mystical  body  of  Christ  the  third  person  teaches, 
though  invisibly,  throughout  the  world  ;  that  the  Church  is  the  incor- 
poration of  the  presence  of  the  Holy  Spirit,  teaching  the  nations  of  the 
earth. 

Is  not  this  our  meaning  when  in  the  creed  before  the  altar  we  say,  "  I 

*  i  Cor.  ii.  14.  f  St.  John  xiv.  16. 


334  THE  CHURCH  A  DIVINE  WITNESS. 

believe  one  holy  Catholic  apostolic  Church  "  ?  And  this  touches  the  point 
where  we  differ  from  those  who  are  without.  The  discernment  they 
ascribe  to  the  Church  is  human,  proceeds  from  documents,  and  is  gath- 
ered by  reasoning.  We  rise  above  this,  and  believe  that  the  Holy  Spirit 
of  God  presides  over  the  Church,  illuminates,  inhabits,  guides  and  keeps 
it ;  that  its  voice  is  the  voice  of  the  Holy  Spirit  Himself  ;  that  when  the 
Church  speaks,  God  speaks;  that  the  outward  and  the  inward  are  one  ;  that 
the  exterior  and  the  interior  authority  are  identified  ;  that  what  the  Church 
outwardly  testifies,  the  Spirit  inwardly  teaches ;  that  the  Church  is  the 
body  of  Christ,  so  united  to  Christ  its  Head,  that  he  and  it  are  one,  as  St. 
Paul  declares,  "  He  gave  some  apostles,  and  some  prophets,  and  other 
some  evangelists,  and  other  some  pastors  and  doctors,  for  the  perfecting 
of  the  saints,  for  the  work  of  the  ministry,  for  the  edifying  of  the  body 
of  Christ ;  until  we  all  meet  into  the  unity  of  faith,  and  of  the  knowledge 
of  the  Son  of  God,  unto  a  perfect  man,  unto  the  measure  of  the  age  of 
the  fullness  of  Christ ;  from  whom  the  whole  body  being  compacted  and 
fitly  joined  together  by  what  every  joint  supplieth,  according  to  the  op- 
eration in  the  measure  of  every  part,  maketh  increase  of  the  body,  unto 
the  edifying  of  itself  in  charity."* 

The  ultimate  authority,  then,  on  which  we  believe,  is  the  voice  of  God 
speaking  to  us  through  the  Church.  We  believe,  not  in  the  Church,  but 
through  it ;  and,  through  the  Church,  in  God. 

And  now,  if  this  be  so,  I  ask,  What  Church  is  it  that  so  speaks  for  God 
in  the  world  ?  What  Church  on  earth  can  claim  to  be  this  teacher  sent 
from  God  ?     Ask  yourselves  one  or  two  questions. 

What  Church  but  one  not  only  claims,  but  possesses  and  puts  forth  at 
this  hour  an  universal  jurisdiction  ?  What  Church  is  it  which  is  not  shut 
up  in  a  locality  or  in  a  nation,  nor  bounded  by  a  river  or  by  a  sea,  but  in- 
terpenetrates wheresoever  the  name  of  Christ  is  known  ?  What  Church, 
as  the  light  of  heaven,  passes  over  all,  through  all,  and  is  in  all  ?  What 
Church  claims  an  universal  authority  ?  What  one  sends  missions  to  the 
sunrise  and  to  the  sunset  ?  What  Church  has  the  power  of  harmonizing 
its  universal  jurisdiction,  so  that  there  can  be  no  collision  when  its  pas- 
tors meet  ?  What  Church  is  there,  but  one,  before  whom  kingdoms  and 
states  give  way  ?  When,  yet,  did  the  Church  of  Greece,  for  instance, 
make  a  whole  nation  rise  ?  When  did  a  voice  issue  from  Constantinople 
before  which  even  a  civilized  people  forgot  its  civilization  ?  Why  came 
not  such  a  voice  from  the  East  ?  Because  there  was  no  divine  mission  to 
speak  it. 

We  are  told  that  all  other  sects  are  religions,  and  may  be  safely  tol- 
erated, but  that  the  Catholic  Church  is  a  polity  and  kingdom,  and  must 

*  Eph.  iv.  ii,  12,  16. 


THE  CHURCH  A  DIVINE  WITNESS.  335 

therefore  be  cast  out.  We  accept  this  distinction.  What  is  this  cry  but 
the  cry  of  those  who  said  of  old,  "  We  will  not  have  this  man  to  reign 
over  us  "  ?  It  is  the  acknowledgment  that  in  the  Catholic  Church  there 
is  a  divine  mission  and  a  divine  authority ;  that  we  are  not  content  with 
tracing  pictures  on  the  imagination,  or  leaving  outlines  on  the  mere  intel- 
lect, but  that,  in  the  name  of  God,  we  command  the  will ;  that  we  claim 
obedience  because  we  first  submit  to  it.  From  the  highest  pastor  to  the 
lowest  member  of  Christ's  Church,  the  first  lesson  and  the  first  act  is  sub- 
mission to  the  faith  of  God. 

How  blind,  then,  are  the  statesmen  of  this  world  :  the  Catholic  Church 
an  enemy  of  civil  kingdoms  !  What  created  modern  Europe  ?  What  laid 
the  foundations  of  a  new  empire  when  the  old  had  withered  in  the  east  ? 
What  was  the  mould  from  which  Christian  nations  sprang  ?  What  power 
was  it  that  entered  into  England  when  it  was  divided  by  seven  jarring, 
conflicting  kingdoms,  and  harmonized  them,  as  by  the  operation  of  light, 
into  one  empire  ?  What  power  is  it  that,  as  it  created  all  these,  shall  also 
survive  them  all  ?  What  created  the  very  constitution  of  which  we  are 
so  proud  ?  Whence  came  its  first  great  principles  of  freedom  ?  Why  do 
we  hear,  then,  that  because  the  Catholic  Church  has  a  polity  and  is  a  king- 
dom, because  it  claims  supremacy,  and  is  found  everywhere  supreme, 
therefore  it  is  not  to  be  tolerated  ? 

It  has,  indeed,  a  power  from  heaven  which  admits  no  compromise. 
There  is  before  it  this,  and  this  only  choice.  In  dealing  with  the  world, 
it  says :  "  All  things  of  the  world  are  yours ;  in  all  things  pertaining  to 
you,  in  all  that  is  temporal,  we  are  submissive  ;  we  are  your  subjects ;  we 
love  to  obey.  But  within  the  sphere  of  the  truth  of  God,  within  the 
sphere  of  the  unity  and  discipline  of  God's  kingdom,  there  is  no  choice 
for  the  Catholic  Church  but  mastery  or  martyrdom." 

Let  us  ask  another  question.  What  Church  but  one  has  ever  claimed 
a  primacy  over  all  other  churches  instituted  by  Jesus  Christ  ?  Did  any 
Church  before  the  great  division,  three  hundred  years  ago,  save  that  one 
Church  which  still  possesses  it,  ever  dream  of  claiming  it  ?  Has  any  sep- 
arate body  since  that  time  ever  dreamed  of  pretending  to  such  a  primacy  ? 
Has  there  ever  been  in  the  world  any  but  one  body  only  which  has 
assumed  such  a  power  as  derived  to  it  from  Jesus  Christ  ? 

In  answer  it  is  said,  "Yes;  but  the  primacy  of  Rome  has  been  denied 
from  the  beginning."  Then  it  has  been  asserted  from  the  beginning. 
Tell  me  that  the  waves  have  beaten  upon  the  shore,  and  I  tell  you 
that  the  shore  was  there  for  the  waves  to  beat  upon.  Tell  me  that  St. 
Irenaeus  pleaded  with  St.  Victor  that  he  would  not  excommunicate  the 
Asiatic  churches ;  and  I  tell  you  that  St.  Irenaeus  thereby  recognized  the 
authority  of  St.  Victor  to  excommunicate.   Tell  me  that  Tertullian  mocked 


336  THE  CHURCH  A  DIVINE  WITNESS. 

at  the  "Pontifex  maximus,"  "the  Bishop  of  bishops,"  and  I  tell  you  he 
saw  before  him  a  reality  that  bare  these  titles.  Tell  me  that  St.  Cyprian 
withstood  St.  Stephen  in  a  point  not  yet  defined  by  the  Church,  and 
I  tell  you  that  nevertheless,  in  St.  Stephen's  see,  St.  Cyprian  recog- 
nized the  chair  of  Peter,  in  unity  with  which  he  died  a  martyr.  What 
do  wars  of  succession  prove  but  the  inheritance  and  succession  of  the 
crown  ?  What  does  a  process  of  ejectment  prove  but  that  a  man  is  in 
possession  of  the  disputed  property  ?  What  truth  is  there  that  has  not 
been  disputed  ?  Let  us  apply  the  argument.  Has  not  the  doctrine  of 
the  Holy  Trinity  been  denied  ?  Has  not  the  incarnation  been  denied  ? 
Is  there  any  doctrine  that  has  not  been  denied  ?  But  what  is  our  answer 
to  the  Arian  and  Socinian  ?  Because  from  the  beginning  these  truths 
have  been  denied,  therefore  from  the  beginning  they  have  been  both  held 
and  taught. 

To  go  over  the  field  of  this  argument  would  be  impossible ;  I  will 
therefore  take  only  one  witness  of  the  primacy  of  the  see  of  Peter.  And 
I  will  select  one,  not  from  a  later  age,  because  objectors  say,  "  We  ac- 
knowledge that  through  ambition  and  encroachment  this  primacy  in  time 
grew  up ; "  nor  shall  he  be  chosen  from  the  centuries  which  followed  the 
division  of  the  east  and  west,  because  we  are  told  that  the  exorbitant  de- 
mands of  the  west  in  this  very  point  caused  the  east  to  revolt  from  unity. 
It  shall  be  a  witness  whose  character  and  worth,  whose  writings  and  life, 
have  already  received  the  praise  of  history.  It  shall  be  one  taken  from 
the  centuries  which  are  believed  even  by  our  opponents  to  be  pure — from 
the  six  first  centuries,  while  the  Church  was  still  undivided,  and,  as  many 
are  still  ready  to  admit,  was  infallible,  or  at  least  had  never  erred.  It 
shall  be  a  name  known  not  only  in  the  roll  of  saints,  but  one  recog- 
nized in  councils,  and  not  in  councils  of  obscure  name,  but  in  one  of  the 
four  councils  which  St.  Gregory  the  Great  declared  were  to  him  like  the 
four  gospels,  and  the  Anglican  Church  by  law  professed  to  make  its  rule 
whereby  to  judge  of  heresy.  In  the  Council  of  Chalcedon,  then,  was 
recognized  the  primacy  of  St.  Leo.  Throughout  his  writings,  and  espe- 
cially in  his  epistles,  St.  Leo's  tone,  I  may  say  his  very  terms,  are  as  fol- 
lows :  "  Peter  was  prince  of  our  Lord's  Apostles.  Peter's  see  was  Rome. 
Peter's  successor  I  am.  Peter  devolved  upon  his  successors  the  universal 
care  of  all  the  churches.  My  solicitude  has  no  bounds  but  the  whole 
earth.  There  is  no  Church  under  heaven  which  is  not  committed  to  my 
paternal  care.  There  is  none  that  the  jurisdiction  of  St  Peter  does  not 
govern."  We  not  only  hear  him  claim,  but  see  him  exercise  acts  of  juris- 
diction in  Gaul,  in  Spain,  in  Italy,  in  Africa,  in  Greece,  in  Palestine,  and 
in  Constantinople.  We  find  him  convening  and  presiding  in  councils, 
confirming  or  annulling  the  canons  of  those  councils,  judging  bishops, 


THE  CHURCH  A  DIVINE  WITNESS.  337 

deposing  and  restoring  them.  Even  of  Constantinople,  the  only  rival 
ever  put  forward  to  the  primacy  of  Rome,  he  writes  to  the  emperor, 
speaking  of  the  ambition  of  the  patriarch  then  in  possession :  "The  nature 
of  secular  and  of  divine  things  is  different,  neither  shall  any  fabric  be  stable 
but  that  one  rock  which  the  Lord  has  wondrously  laid  in  the  foundation. 

-  He  loses  his  own  who  covets  what  is  another's.  Let  it  suffice  for  him 
of  whom  we  have  spoken  [z.  e.,  the  patriarch  of  Constantinople],  that  by 
the  help  of  thy  piety,  and  the  assent  of  my  favor,  he  has  obtained  the 
episcopate  of  so  great  a  city.  Let  him  not  despise  the  imperial  city, 
which  he  cannot  make  an  apostolic  see."*  There  is  no  act  of  primacy 
exercised  at  this  hour  by  the  Pontiff  who  now  rules  the  Church  which 
may  not  be  found  in  its  principles  in  the  hands  of  St.  Leo.  They  who 
refuse  obedience  to  this  primacy  must  refute  St.  Leo's  claim.  Until  they 
do  this,  they  stand  in  the  presence  of  an  authority  which  no  other  Church 
has  ever  dared  to  exercise. 

We  will  ask  but  one  question  more.  What  other  Church  is  there  that 
has  ever  spread  itself  through  all  the  nations  of  the  world  as  speaking 
with  the  voice  of  God  ?  Does  Protestantism  ever  claim  in  any  form  to 
be  heard  by  nations  or  by  individuals  as  the  voice  of  God  ?  Do  any  of 
their  assemblies,  or  conferences,  or  convocations,  put  forth  their  defini- 
tions of  faith  as  binding  the  conscience  with  the  keys  of  the  kingdom  of 
heaven  ?  Do  they  venture  to  loose  the  conscience,  as  having  the  power 
of  absolving  men  ?  The  practical  abdication  of  this  claim  proves  that 
they  have  it  not.  Their  hands  do  not  venture  to  wield  a  power  which  in 
any  but  hands  divinely  endowed  would  be  a  tyranny  as  well  as  a  prof- 
anation. 

And  what  do  we  see  in  this  but  the  fulfillment  of  a  divine  example  ? 
Of  whom  is  it  we  read  that  "the  people  were  in  admiration  at  His  doc- 
trine," for  this  very  reason,  because  "  He  was  teaching  them  as  one  having 
power,  and  not  as  their  scribes  "  ?  He  spake  not  as  man,  that  is,  not  by 
conjecture,  nor  by  reasoning,  nor  by  quoting  documents,  nor  by  bringing 
forth  histories,  but  in  the  name  of  God,  being  God  Himself.     So  likewise 

I  the  teacher  whom  He  has  sent  comes  not  with  labored  disquisitions,  not 
with  a  multitude  of  books,  not  with  texts  drawn  from  this  passage  and 
from  that  treatise,  but  with  the  voice  of  God,  saying :  "  This  is  the  Cath- 
olic faith,  which  unless  man  believe  faithfully,  he  cannot  be  saved."  It 
comes  with  the  voice  of  authority  appealing  to  the  conscience,  leaving 
argument  and  controversy  to  those  who  have  too  much  time  to  save  their 
souls,  and  speaking  to  the  heart  in  man,  yearning  to  be  saved. 

Take  Rome  from  the  earth,  and  where  is  Christendom  ?  Blot  out  the 
science   of  Catholic  theology,  and  where  is  faith  ?     Where  is  the  moun- 

*  S.  Leon,  ad  Marc.  Epist.  lxxviii. 


338  THE  CHURCH  A  DIVINE  WITNESS. 

tain  of  the  Lord's  house  which  Isaias  the  prophet  saw  ?  Where  is  the 
stone  cut  out  without  hands,  which,  in  the  vision  of  Daniel,  grew  and 
filled  the  whole  earth  ?  Where  is  the  kingdom  which  the  God  of  heaven 
hath  set  up  ?  Where  is  the  "  city  seated  on  a  mountain  "  that  cannot  be 
hid  ?  If  Rome  be  taken  out  of  Christendom,  where  are  these  ?  I  do  not 
ask  what  churches  have  laid  claim  to  represent  those  prophecies.  Your 
own  reason  says  it  is  impossible.  But  where,  I  ask,  if  not  here,  is  the  ful- 
fillment of  the  words,  "  Lo,  I  am  with  you  all  days,  even  unto  the  con- 
summation of  the  world  "  ?  Where,  if  not  here,  is  the  witness  of  God  now 
speaking  ?  Where,  if  not  here,  is  the  perpetual  presence  of  the  faith  of 
Pentecost  ? " 

We  stand  not  before  a  human  teacher  when  we  listen  to  the  Catholic 
Church.  There  is  one  speaking  to  us,  not  as  scribes  and  Pharisees,  but 
as  the  voice  of  God  :  "  He  that  heareth  you  heareth  me  ;  and  he  that  de- 
spiseth  you  despiseth  me  ;  and  he  that  despiseth  me  despiseth  Him  that 
sent  me."* 

*  St.  Luke  x.  if). 


Be  not  Faithless.  Holy  Family. 

JESUS  AND  ST.  PETER. 


RATIONALISM  THE    LEGITIMATE    CONSEQUENCE    OF    PRI- 
VATE JUDGMENT. 

"  This  is  life  everlasting,  that  they  may  know  thee,  the  only  true  God,  and  Jesus  Christ 
whom  thou  hast  sent."     (St.  John  xvii.  3.) 


WOULD  fain  leave  the  subject  where  we  broke  off  in  the  last  lec- 
ture. So  far  as  I  am  able,  I  have  fulfilled  the  work  that  I  un- 
dertook. Hitherto  the  path  that  we  have  trodden  has  been 
grateful  and  onward.  We  have  followed  the  steps  of  truth 
affirmatively  ;  we  have  been  occupied  in  constructing  the  foundation  and 
in  building  up  the  reasons  of  our  faith.  To  construct  is  the  true  office 
and  work  of  the  Church  of  God,  as  of  Him  from  whom  it  comes.  I  would 
fain,  therefore,  leave  the  subject  here.  And  yet  it  is  perhaps  necessary 
that  we  should  turn  our  hand  and  put  to  the  test  what  we  have  hitherto 
said,  by  supposing  a  denial  of  the  truths  and  principles  which  we  have 
stated.  We  began,  then,  from  the  first  idea  of  faith ;  that  God,  in  His 
mercy  to  mankind,  fallen  and  in  ignorance,  again  revealed  Himself ;  to 
the  end  that  through  the  knowledge  of  Himself  and  of  His  Son  incarnate, 
we  might  attain  life  everlasting.  We  have  seen,  too,  that  the  very  idea 
of  revelation  involves  the  properties  of  definiteness  and  certainty,  because 
the  knowledge  divinely  revealed  is  presented  to  us  as  it  exists  in  the  mind 
of  God  ;  that,  flowing  from  Him  as  the  only  fountain,  it  descends  to  us 
through  His  Church  as  the  only  channel  ;  and  that  the  Church,  though 
universal  in  its  expanse,  is  absolutely  one  ;  a  living  and  lineal  body 
whereby  the  present  is  linked  with  the  past,  and  to-day  is  united  with  the 
day  of  Pentecost.  Wherefore,  we  do  not  believe  that  God  spake  once, 
and  now  speaks  no  more,  but  that,  beginning  to  speak  then,  He  speaks 
still  ;  that  what  He  spake  by  inspiration  when  the  tongues  of  fire  de- 
scended, He  speaks  yet  in  the  perpetuity  of  His  Church.  The  teaching 
of  the  one  holy,  universal,  Roman  Church,  the  living  and  present  history 
of  the  past,  is  to  us  the  voice  of  God  now,  and  the  foundation  of  our 
faith. 

Having  proceeded,  step  by  step,  to  this  point,  it  becomes  necessary, 
distasteful  as  it  must  be,  to  turn  back,  and  to  undo  what  we  have  done  ; 
necessary,  because  truth  is  often  more  clearly  manifested  by  contradic- 
tories, for  in  those  contradictories  we  touch  at  last  upon  some  impossibil- 
ity, or  some  absurdity,  which  refutes  itself. 


340  RATIONALISM  THE  LEGITIMATE 

Let  it,  then,  be  denied,  first  of  all,  that  the  Church  whose  centre  is  in 
Rome,  whose  circumference  is  from  the  sunrise  to  the  sunset — let  it  be 
denied  that  the  Church  of  Rome  is  the  one  universal  Church,  the  teacher 
sent  from  God,  and  what  follows  ? 

No  other  Church  but  this  interpenetrates  all  nations,  extends  its  juris- 
diction wheresoever  the  name  of  Christ  is  known  ;  has  possessed,  or,  I  will 
say,  has  claimed  from  the  beginning,  a  divine  primacy  over  all  other 
churches ;  has  taught  from  the  first  with  the  claim  to  be  heard  as  the 
divine  teacher,  or  speaks  now  at  this  hour  in  all  the  world.  What- 
ever may  be  said  in  theory,  no  other,  as  a  matter  of  fact,  from  the  east  to 
the  west,  from  the  north  to  the  south,  claims  to  be  heard  as  the  voice  of 
God. 

Deny  this,  and  to  what  do  we  come  ?  If  we  depart  from  this  maxi- 
mum of  evidence,  this  highest  testimony  upon  earth  to  the  revelation  of 
God,  we  must  descend  to  lower  levels.  Deny  the  supreme  and  divine 
authority  of  the  universal  Church,  and  in  the  same  moment  the  world  is 
filled  with  rival  teachers.  They  spring  up  in  the  east  and  in  the  west. 
The  East  with  all  its  ancient  separations,  Nestorian,  Eutychian,  Monoph- 
ysite,  claims  to  teach.  The  West  with  all  its  schisms  of  later  centu- 
ries, the  Calvinist,  the  Lutheran  and  the  Anglican,  urge  the  same  demand. 
Deny  the  supreme  office  of  this  one  teacher,  and  all  others  claim  equally 
their  privilege  to  be  heard.  And  why  not  ?  It  is  not  for  us,  indeed,  to 
find  arguments  in  bar  of  their  claim.  It  is  for  those  who  adopt  this  prin- 
ciple of  independence  to  supply  the  limitation.  We  stand  secure ;  but 
they  who,  by  denying  the  Catholic  rule  of  faith,  introduce  these  contra- 
dictions, are  bound  to  discover  the  test  whereby  to  know  who  speaks 
truth  and  who  speaks  falsehood  in  the  conflict  of  voices. 

If,  fleeing  for  your  life,  you  came  to  a  point  where  many  roads  parted, 
and  but  one  could  lead  to  safety,  would  it  be  a  little  matter  not  to  know 
into  which  path  to  strike  ?  If,  among  many  medicines,  one  alone  pos- 
sessed the  virtue  to  heal  some  mortal  sickness,  would  you  be  cold  and 
careless  to  discover  to  which  this  precious  quality  belonged  ?  If  Apostles 
were  again  on  the  earth,  would  you  be  unconcerned  to  distinguish  them 
from  rivals  or  deceivers?  If  there  should  come  again  many  claiming  to 
be  Messiah,  would  you  deem  it  a  matter  of  indifference  to  know  from 
among  the  false  Christs  which  is  the  true?  If  one  comes  saying,  "  You 
shall  be  saved  by  faith  only  ;"  and  another,  "You  shall  be  saved  by  faith 
and  pious  sentiments ; "  and  another,  "  You  shall  be  saved  by  faith  with- 
out sacraments  ; "  and  another,  "  There  is  a  divine  law  of  sacramental  grace 
whereby  you  must  partake  of  the  Word  made  flesh  ;  "  is  it  a  matter  of  in- 
difference to  you  to  know  with  certain  proof  which  of  all  these  teachers 
comes  from  God  ?     Are  we  not  already  in  the  days  of  which  our  Lord 


CONSEQUENCE  OF  PRIVATE  JUDGMENT.  34r 

forewarns  us,  that  "  many  shall  come  in  my  name,  saying,  I  am  Christ"? 
Is  it  not  of  such  times  as  these  that  the  warning  runs,  "  If  they  shall  say 
to  you,  Behold,  He  is  in  the  desert,  go  ye  not  out,"  that  is,  to  seek  the 
messenger  sent  from  God  ;  "  for  as  lightning  cometh  out  of  the  east,  and 
appeareth  even  into  the  west,  so  shall  also  the  coming  of  the  Son  of  man 
be  "  ?  *  The  true  messenger  of  God  is  already  abroad  in  all  the  earth.         > 

To  avoid  this  impossible  theory,  a  view  has  been  proposed  since  the 
rise  of  the  Anglican  Church,  as  follows :  The  Church,  it  is  said,  does  not 
consist  of  those  who  are  condemned  for  heresy,  as  the  Eutychian,  the 
Monophysite,  and  the  like  ;  neither  of  those  who  have  committed  schism, 
as  the  Protestant  sects  ;  but  it  consists  of  the  Greek,  the  Roman  and  the 
Anglican  churches. 

Let  me  touch  this  theory  with  tenderness,  for  it  is  still  a  pleasant  illu- 
sion in  many  pious  minds.  Many  have  believed  it  as  they  believe  revela- 
tion itself.  And  if  we  would  have  this  illusion  dispelled,  it  must  be  not 
by  rough  handling  or  by  derision,  but  by  the  simple  demonstration  of  its 
impossibility.  If  these  three  bodies,  then,  be  indeed  the  one  Church,  the 
Church  is  divided.  For  the  moment  pass  that  by.  If  these  three  be 
indeed  parts  of  the  same  Church,  then,  as  that  one  Church  is  guided  by 
one  Spirit,  they  cannot,  so  far  as  that  guidance  extends,  contradict 
each  other.  However  directly  their  definitions  may  be  opposed,  yet  in 
substance  of  faith  they  must  be  in  agreement.  Such  are  the  straits  to 
which  men  under  stress  of  argument,  or  of  events,  are  driven.  But  these 
three  bodies,  so  united  in  unwilling  espousals,  divorce  each  other.  The 
Greek  will  not  accept  the  Anglican  with  his  mutilation  of  sacraments; 
nor  will  the  Anglican  accept  the  Greek  with  his  practice  of  invocation. 
Neither  does  the  holy  see  accept  either,  with  their  heresy  and  their  schism. 
These  three  bodies,  brought  by  theory  into  unwilling  combination,  refuse, 
in  fact,  to  be  combined.     They  can  be  united  only  upon  paper. 

The  present  relation  of  the  Anglican  and  Catholic  churches  is  a  refu- 
tation final  and  by  facts  of  this  arbitrary  theory. 

The  impossibility  of  this  view  has  compelled  many  plain  and  serious 
minds  to  reject  altogether  the  notion  of  a  visible  Church,  and  to  take 
refuge  in  the  notion  of  a  Church  invisible.  But  this,  too,  destroys  itself. 
How  shall  an  invisible  Church  carry  on  the  revelation  of  God  manifest  in 
the  flesh,  or  be  the  representative  of  the  unseen  God  ;  the  successor  of 
visible  Apostles,  the  minister  of  visible  sacraments,  the  celebrator  of  visi- 
ble councils,  the  administrator  of  visible  laws,  and  the  worshiper  in  visi- 
ble sanctuaries  ?  Here  is  another  impossibility  to  which  the  stress  of 
argument  drives  reasonable  men. 

Abandoning  the  scheme  of  an  invisible  Church,  others  have  come  to 

*  St.  Matt.  xxiv.  23-27. 


54^  A\  /  Tit  KVAL/SM  THE  LEGITIMA  TE 

adopt  another  theory,  namely,  that  the  Church  of  God  is  indeed  a  visible 
body,  the  great  complex  mass  of  Christendom,  but  that  it  has  no  divine 
authority  to  propose  the  faith,  no  perpetual  office  or  power  to  declare 
with  unerring  certainty  what  is  the  primitive  doctrine.  They  say  that 
during  the  first  six  hundred  years,  while  the  Church  was  united,  it  pos- 
sessed this  office — to  decide — and  that  in  the  discharge  of  this  office  it 
was  ever  infallible,  or  that,  at  least,  it  never  erred  ;  but  that  by  division 
it  has  forfeited  the  power  of  exercising  this  office,  that  by  reunion  it  may 
yet  one  day  regain  it ;  and  that,  in  the  meantime,  every  particular  Church 
appeals  to  a  general  council  yet  to  come.  This,  too,  is  believed  by  some, 
and  with  sincerity. 

And  yet  they  have  never  been  able  to  say  how  it  is  that  a  divine 
office  which  flows  from  the  divine  presence  should  suddenly  come  to 
nothing,  the  divine  presence  still  abiding.  If,  indeed,  the  third  person 
of  the  holy  Trinity  dwell  in  the  Church  in  the  stead  of  the  second  per- 
son of  the  ever-blessed  Three  ;  if  the  Spirit  of  truth  be  come  to  guide  and 
to  preserve  the  Church  in  all  truth,  how  is  it  that  the  divine  office,  faith- 
fully fulfilled  during  six  hundred  years,  in  the  seventh  century  began  to 
fail  ?  They  turn  to  the  state  of  the  world  in  ancient  times,  and  say  that 
as  the  light  of  truth  possessed  before  the  flood  faded  until  the  sin  of  man 
brought  in  the  deluge  ;  that  as  the  revelation  possessed  by  Noe  decayed 
until  Abram  was  called  out  of  idolatry  ;  that  as  the  truth  revealed  by 
Moses  fell  into  corruption,  and  the  Jewish  Church  became  unfaithful ;  so 
the  Church  of  Christ,  following  the  same  law  of  declension,  may  likewise 
become  corrupt. 

But  is  it  possible  that  men  versed  in  the  Scriptures  can  thus  argue 
from  the  shadows  to  the  substance  ;  that  because  in  the  ancient  world, 
in  the  old  and  fallen  creation,  before  as  yet  the  Word  was  incarnate,  or 
the  Holy  Ghost  yet  given  ;  because  in  those  "  days  of  the  flesh,"  men 
failed  and  forfeited  God's  gifts  of  grace,  therefore  now,  after  that  the 
second  person  of  the  holy  Trinity  has  come  on  earth  in  our  manhood, 
and  sits  at  the  right  hand  of  God,  the  glorious  Head  of  His  mystical 
body,  upholding  by  His  Godhead  the  order  of  grace  ;  that  now,  when 
the  Holy  Ghost  dwells  in  His  stead  as  the  imperishable  life  and  light  of 
the  new  creation,  the  same  laws  of  our  fallen  nature  still  prevail,  not 
against  men,  not  against  the  human  element,  which  no  one  denies,  but 
against  the  divine  element  and  office  of  the  Church  ?  But  although 
every  individual  man  may  fail,  yet  the  Church  is  still  infallible  ;  although 
every  man,  being  defectible,  may  fall  away,  yet  "  the  gates  of  hell  shall 
never  prevail  against  the  Church."  Although  promises  to  individuals 
are  conditional,  yet  to  the  Church,  as  a  divine  creation,  they  are  absolute. 
Before  the  incarnation  of  the  Son  of  God,  the  mystical  body  did  not  exist. 


CONSEQUENCE  OF  PRIVATE  JUDGMENT.  343 

Therefore,  in  one  word  we  answer  that  the  old  world  has  no  analogy  or 
precedent  to  the  new  creation  of  God. 

Again,  it  is  said  that  the  notes  of  the  Church,  sanctity  and  unity,  are 
to  be  put  in  parallel.  There  are  promises,  we  are  told,  that  all  the  chil- 
dren of  God  shall  be  holy,  and  that  every  one  shall  be  taught  of  God. 
The  promises  of  sanctity,  therefore,  being  absolute,  we  should  have  ex- 
pected a  perfect  Church,  without  spot  or  blemish.  But  we  see  the  visible 
Church  full  of  scandals  and  corruptions.  Our  expectation,  then,  in  the 
promise  of  sanctity  not  being  literally  fulfilled,  when  we  read  of  absolute 
unity  we  ought  not  to  look  for  a  literal  fulfillment. 

This  is  an  error  in  which  many  minds  still  are  held.  They  forget  that 
unity  means  one  in  number,  and  that  sanctity  is  a  moral  quality.  Again, 
they  do  not  distinguish  between  the  sanctity  which  is  on  God's  part,  and 
the  sanctity  which  is  on  the  part  of  man.  The  note  of  sanctity,  as  it 
exists  on  the  part  of  God,  consists  in  the  sanctity  of  the  Founder  of  the 
Church,  the  sanctity  of  the  Holy  Spirit  by  whom  it  is  inhabited,  the  sanc- 
tity of  its  doctrine,  and  the  sanctity  of  holy  sacraments  as  the  sources  of 
grace.  But  sanctity  on  the  part  of  man  is  the  inward  quality  or  state  of 
the  heart  sanctified  by  the  Holy  Ghost.  This  inward  sanctity  varies,  of 
necessity,  according  to  the  measure  and  probation  of  man  ;  but  the  pres- 
ence of  God  the  Sanctifier  ;  the  power  of  holy  sacraments,  the  fountains 
of  sanctification  :  these  divine  realities  on  God's  part  are  changeless ; 
they  are  ever  without  spot  or  blemish,  even  to  the  letter  of  the  prophecy. 
Only  the  effect  upon  those  who  receive  them  varies  according  to  the 
faith  of  the  individual.  This  is  the  true  parallel.  The  Church  is  numer- 
ically one,  as  God  is  one.  Individuals  and  nations  may  fall  from  unity 
as  from  sanctity,  but  unity,  as  a  divine  institution,  stands  secure  :  "  The 
gifts  and  calling  of  God  are  without  repentance."*  Unity  is  changeless, 
whoever  falls  away  ;  it  does  not  admit  of  degrees.  One  cannot  be  more 
or  less  than  one. 

But  if,  as  it  is  said,  the  office  of  the  Church  to  decide  questions  of  faith 
has  been  suspended,  then  the  world  at  this  hour  has  no  teacher.  /Then  the 
command,  "  Going,  therefore,  teach  ye  all  nations,"  is  expired.  The  "  na- 
tions "  mean,  not  only  the  nations  then  dwelling  on  earth,  but  the  nations 
in  succession,  with  their  lineage  and  posterity,  until  the  world's  end. 
There  is  no  longer,  then,  a  divine  teacher  upon  earth.  If  the  office  of  the 
Church  to  teach  the  truth  and  to  detect  falsehood,  to  define  the  faith  and 
condemn  heresy,  be  suspended,  we  know  not  now  with  certainty  what  is 
the  true  sense  even  of  the  articles  of  the  creed.  Between  the  East  and 
the  West,  that  is,  between  the  universal  Roman  Church  and  the  local  Greek 
Church,  there  are  two  questions  open,  both  of  which  touch  an  article  of 

*  Rom.  xi.  29. 


344  If  A  TI(  WA  l-JSM  THE  LEGITIMA  TE 

the  baptismal  faith.  One  point  of  doctrine  taught  by  the  Catholic  Church 
i^  this  :  that  the  Holy  Ghost  proceeds  both  from  the  Father  and  from  the 
Son.  The  Greek  Church  denies  the  procession  from  the  Son.  Who  is 
right  and  who  is  wrong?  On  which  side  is  the  truth  in  this  controversy? 
Where  is  the  faith  and  where  the  heresy  between  the  two  contending  par- 
ties ?  If  the  office  of  the  Church  be  suspended,  there  exists  no  judge  on 
earth  to  say  who  has  the  truth  in  this  dispute  :  and  that  not  touching  an 
inferior  article  of  doctrine,  but  an  article  of  the  highest  mystery  of  all,  the 
ever-blessed  Trinity. 

But  to  take  another,  and  a  vital  question,  namely,  the  primacy  of  the 
Church  itself — the  power  that  is  vested  in  the  see  of  Peter  to  control  by 
its  jurisdiction  all  churches  upon  earth.  In  the  baptismal  faith  we  pro- 
fess to  believe  in  one  holy  Catholic  Church.  Surely  the  question  whether 
or  no  there  be  on  earth  a  supreme  head  of  the  Church  divinely  instituted 
is  as  much  a  part  of  the  substance  and  exposition  of  that  article  as  any 
other  point.  But  yet  between  the  Catholic  and  the  Greek  churches  this 
point  is  disputed.  And  if  the  office  of  the  Church  be  suspended,  there  is 
no  power  on  earth  to  determine  who  is  right  and  who  is  wrong  in  this 
contest. 

But  let  us  turn  from  the  Greek  Church.  Let  us  apply  the  same  tests 
to  the  Anglican  communion.  How  many  points  of  doctrine  are  open  be- 
tween the  Anglican  and  the  universal  Church.  In  the  thirty-nine  articles 
of  religion,  how  many  points  are  disputed.  How  many  controverted 
questions,  not  with  the  Roman  Church  alone,  but  with  the  Greek  Church 
also.  For  instance,  the  whole  doctrine  of  the  sacraments,  their  number 
and  their  nature,  the  power  of  the  keys,  the  practice  of  invocation,  and 
the  like.  Then,  I  ask,  if  indeed  the  office  of  the  Church  be  suspended, 
who  now  at  this  day  can  declare  who  is  right  and  who  is  wrong  in  these 
disputed  questions  ? 

Nay,  we  may  go  yet  further,  and  say,  that  even  the  points  of  faith 
decided  by  councils  when  the  Church  was  yet  one  are  no  longer  safe. 
There  needs  only  an  individual  of  sufficient  intelligence  and  sufficient  in- 
fluence to  rise  up  and  call  them  in  question.  If  the  interpretation  of  the 
decrees  of  the  councils  of  Nice  or  Ephesus  be  disputed,  an  authoritative 
exposition  of  these  ancient  definitions  is  required.  But  this  cannot  be 
obtained  unless  there  still  sit  on  earth  a  judge  to  decide  the  law.  Sup- 
pose a  dispute  to  arise  as  to  the  interpretation  of  a  statute  passed  in  the 
reign  of  Edward  the  Third,  and  that  there  were  no  judges  in  Westminster 
to  expound  it,  the  law  would  be  an  open  question,  that  is,  a  dead  letter. 
So  with  the  decrees  of  ancient  councils.  It  needs,  then,  nothing  but  a 
controversy  on  each  article  of  the  faith  to  destroy  their  certainty.  Twelve 
disputes  on  the  twelve  articles  of  the  baptismal  faith  would  destroy  all 


CONSEQUENCE  OF  PRIVATE  JUDGMENT.  345 

certainty.  And  on  earth  there  would  be  no  judge  to  say  who  is  right 
and  who  is  wrong,  to  declare  what  was  originally  revealed  on  the  day  of 
Pentecost,  and  the  meaning  of  that  revelation.  To  what  impossibilities 
does  this  theory  reduce  those  who  hold  it :  impossibilities  which  they  per- 
haps can  speak  of  best  who  have  felt  them  most.  But  from  this  a  way  of 
escape  is  thought  to  lie  in  appealing  to  a  future  general  council.  And  yet 
this  brings  no  present  certainty.  The  faith  might  be,  as  in  England  it  is, 
uncertain  for  centuries,  while  the  general  council  is  still  future.  In  truth, 
this  appeal  is  no  more  than  a  plea  for  insubordination.  To  appeal  from 
the  reigning  sovereignty  to  one  to  come  is  simple  treason.  But,  besides, 
the  theory  is  in  itself  impossible.  For  who  is  to  convene  this  future  coun- 
cil ?  And  of  whom  shall  it  be  composed  ?  Who  shall  sit  in  it  ?  Who 
shall  be  excluded  ?  And  by  whose  judgment  shall  the  admission  and  ex- 
clusion be  determined  ?  Every  divided  Church  will  demand  its  vote  and 
voice.  Who  shall  judge  its  claim  ?  The  office  of  the  judge  is  in  abey- 
ance. But  a  general  council  presupposes  the  existence  and  office  of  the 
supreme  judge  of  faith  and  unity.  And  this  the  appellants  tell  us  is  sus- 
pended. 

Let  us  pass  on  from  this  point.  To  deny,  then,  that  the  one  universal 
and  Roman  Church  is  now  the  teacher  sent  from  God  on  earth,  leads  to 
a  denial  that  there  exists  in  the  world  any  teacher  at  all ;  and  to  deny  the 
existence  of  this  universal  teacher  involves  two  consequences,  so  impos- 
sible that  they  need  only  to  be  stated  to  be  refuted.  If  there  exists  in  the 
world  no  teacher  invested  with  divine  commission  to  guide  all  others, 
either  every  several  local  Church  is  invested  with  a  final  and  supreme  au- 
thority to  determine  what  is  true  and  what  is  false  ;  that  is,  possesses  the 
infallibility  denied  by  objectors  to  the  universal  Church  itself ;  or  else  no 
authority  under  heaven  respecting  divine  truth  is  more  than  human. 

Let  us  examine  this  alternative.  We  may  pass  by  the  Greek  Church, 
for  it  had  discernment  enough,  when  it  began  its  schism,  to  put  forward 
the  claim  to  be,  not  a  part  of  the  Church,  but  the  true  Church  ;  not  to  be 
in  communion  with  others,  but  to  be  the  sole  preserver  of  the  faith.  The 
Greek  Church  has  at  all  times  claimed  to  be  the  temple  of  the  Holy 
Spirit,  and  "  the  orthodox,"  that  is,  the  only  faithful  teacher  of  the  truth. 
It  claims  also  infallibility  by  guidance  of  the  Holy  Ghost.  It  does  not 
affect  to  participate  with  Rome,  but  to  be  exclusively  the  one  true  Cath- 
olic Church.  It  denounces  the  holy  see  as  both  in  error  and  in  schism. 
We  may,  then,  pass  over  this  case,  because  its  very  consistency,  while  it 
makes  the  pretensions  of  the  East  more  unreasonable,  confirms  our  posi- 
tion. We  will  take  a  local  body  which  has  claimed  for  itself  to  be,  not 
exclusively  the  Church,  but  a  part  of  it,  and  within  its  own  sphere  to  be 
sufficient  to  determine  controversies,  to  perpetuate  its  orders,  to  confer 


346  RATIONALISM  THE  LEGITIMATE 

and  to  exercise  jurisdiction  ;  that  is,  which  has  claimed  to  have  within 
its  own  sphere  all  that  the  Catholic  Church  possesses  from  its  divine 
Founder. 

I  will  not  weary  you  by  tracing  out  historically  the  theory  upon  which 
the  highest  and  most  honored  names  of  the  Anglican  body  have  attempted 
to  justify  the  Reformation.  It  will  be  sufficient  to  say  that  pious  and 
learned  men  have  believed  as  follows  :  That  in  the  time  of  our  Saxon  an- 
cestors the  Catholic  Church  in  this  country  possessed  a  freedom  of  its 
own  ;  that,  though  in  union  with  the  holy  see,  it  was  under  no  controlling 
jurisdiction  ;  that  when  the  Normans  came  in  they  established  a  civil 
state  upon  the  basis  of  the  existing  ecclesiastical  order,  and  therein  per- 
petuated the  freedom  and  privileges  of  the  Catholic  Church  in  England. 
They  further  believed  that  every  Christian  kingdom,  such  as  ours,  had 
laws,  privileges,  and  rights  of  its  own ;  and  that  these  among  us  were 
usurped  upon,  interfered  with,  and  taken  away  by  a  foreign  power,  the 
Bishop  of  Rome.  They  taught,  then,  that  the  Reformation  was  nothing 
but  a  removal  of  usurpation  and  a  restoring  of  our  ancient  freedom  ;  that 
the  Church  which  existed  before  and  after  the  Reformation  was  one  and 
the  same,  a  continuous  and  living  body,  mutilated,  indeed,  in  the  wreck 
of  that  age,  but  still  preserving  its  orders,  its  jurisdiction,  and  its  doc- 
trines ;  being  sufficient  in  itself  to  determine  all  questions,  as  the  notable 
act  of  parliament,  passed  at  the  beginning  of  the  schism,  in  its  preamble 
declares. 

What  was  the  effect  of  this  theory  ?  It  at  once  invested  the  local 
Church  with  all  the  final  prerogatives  of  the  universal.  It  claimed  for  it 
the  power  within  its  own  sphere  to  terminate  everything  that  can  be  ter- 
minated only  by  the  universal  Church  under  divine  guidance.  Though 
it  dared  not  to  enunciate  the  claim,  it  had  practically  assumed  the  pos- 
session of  infallibility.  It  would  have  been  too  unreasonable  and  too 
absurd  to  state  it,  but  it  acted  as  if  it  really  were  infallible.  And  what 
were  the  effects  ?  No  sooner  did  the  Anglican  Church  begin  to  deter- 
mine the  controversies  of  its  members  than  they  began  to  dispute  its  de- 
terminations. 

The  first  separation  from  the  Angelican  establishment  was  made  by 
the  Independents.  They  carried  their  appeal  beyond  the  local  Church  ; 
and  because  they  had  been  taught  to  acknowledge  upon  earth  no  supe- 
rior before  whom  to  lay  it,  they  appealed  to  Scripture  and  to  reason,  or 
as  they  thought,  to  the  unseen  Head  of  the  Church,  but  in  truth  to  their 
own  interpretations.  The  first  effect  of  investing  a  local  body  with  uni- 
versal sovereignty  in  jurisdiction  and  discipline  was  to  make  truthful  and 
earnest  men,  who  saw  the  impossibility  of  such  a  claim,  break  out  into 
disobedience.     Hence   have  come   the   separations   from  the    Anglican 


CONSEQUENCE  OF  PRIVATE  JUDGMENT.  347 

Church  which  now  divide  England  from  one  end  to  the  other.  The 
source  of  these  divisions  is  the  impossibility  of  believing  that  a  body 
formed  by  private  judgment  and  established  by  civil  power  can  possess 
a  divine  authority  to  terminate  controversies  of  faith. 

We  have  lately  had  this  theory  of  local  churches  tested  before  our 
eyes.  History  told  us  that  in  the  Anglican  Church,  during  the  three 
hundred  years  of  its  existence,  there  have  been  two  schools  of  theology, 
one  bearing  the  appearance  of  Catholic  doctrine  and  of  Catholic  tradition  ; 
another,  earlier  in  date,  springing  from  the  very  substance  of  the  Refor- 
mation itself,  preoccupying  the  Anglican  communion,  a  school  of  pure 
Protestant  theology.  These  two  schools  have  existed,  struggling,  con- 
flicting, and  denouncing  each  other  from  that  day  to  this.  Yet  it  was 
believed  that  the  Catholic  school  was  the  substance  of  the  Anglican 
Church,  and  the  Protestant  a  parasite  :  a  malady  which,  though  clinging 
closely  to  it,  might  yet  be  expelled  and  cast  off. 

Such  was  the  belief  of  many.  Then  came  a  crisis.  You  know,  and  I 
will  do  no  more  than  remind  you,  distantly,  how  a  question  touching  the 
first  sacrament  of  the  Church,  touching,  therefore,  the  first  grace  of  Chris- 
tian life,  original  sin,  and  the  whole  doctrine  of  the  work  of  grace  in  the 
soul  of  man — a  doctrine  fundamental  and  vital,  if  any  can  be — was 
brought  into  dispute  between  a  priest  and  his  bishop.  The  bishop  refused 
to  put  him  in  charge  with  cure  of  souls.  The  priest,  not  content  with  the 
decision  of  his  bishop,  appealed  to  the  jurisdiction  of  the  archbishop  ;  the 
archbishop,  that  is,  his  court,  confirmed  the  decision  of  the  bishop.  The 
appeal  was  then  further  carried  to  the  civil  power  sitting  in  council. 
Observe  the  steps  of  this  appeal.  The  bishop  here  is  a  spiritual  person 
possessing  spiritual  authority,  sitting  as  a  spiritual  judge  in  a  spiritual 
question.  The  archbishop,  to  whom  the  appeal  is  carried,  sits  likewise  as 
a  spiritual  judge  in  a  spiritual  question,  with  this  only  difference,  that 
whereas  his  jurisdiction  is  coextensive  with  the  jurisdiction  of  the  bishop, 
it  is  superior  to  it.  When  the  appeal,  then,  is  carried  from  the  archbishop 
to  the  civil  power  in  council,  what  does  that  appeal  disclose  ?  That  the 
civil  power  sitting  in  council  sits  as  a  spiritual  person  to  judge  in  a  spirit- 
ual question  with  a  jurisdiction  likewise  coextensive,  and  absolutely  supe- 
rior both  to  bishop  and  archbishop,  an  office  which  in  the  Church  of  God 
is  vested  in  a  patriarch.  There  is  no  possibility  of  mistaking  this  pro- 
ceeding. It  is  one  of  those  proofs  which  are  revealed,  not  in  arguments, 
but  in  facts. 

And  now,  to  what  does  this  reduce  the  theory  of  local  churches  ?  It 
shows  that  local  churches  possess  in  themselves  no  power  to  determine 
finally  the  truth  or  falsehood  of  a  question  of  faith.  An  attempt  was 
made  at  that  time  by  men  whom  I  must  ever  remember  with  affection  and 


348  RATIONALISM  THE  LEGITIMATE 


respect,  to  heal  this  wound  by  distinguishing  in  every  such  appeal  be- 
tween the  temporal  element,  relating  to  benefice,  property,  and  patronage, 
and  the  spiritual  element,  touching  the  doctrine  of  faith.  It  was  pro- 
posed that  the  temporal  element  should  be  carried  to  the  civil  power  sit- 
ting in  council,  as  the  natural  judge  in  a  matter  of  benefice  or  temporal- 
ities ;  and  that  the  spiritual  element,  or  the  question  of  doctrine,  should 
be  carried  to  the  bishops  of  that  local  Church.  When  this  proposal  was 
under  discussion  these  questions  were  asked  :  Suppose  that  when  a  ques- 
tion of  doctrine  is  carried  to  the  united  council  of  the  bishops  of  that  local 
Church,  a  bare  majority  of  them  should  decide  one  way,  and  a  large  mi- 
nority should  decide  the  other ;  will  the  minds  of  a  people  stirred  from 
the  depths,  excited  by  religious  controversy,  moved  as  no  other  motive 
in  the  world  can  move  them — by  dispute  on  a  point  of  religious  opinion — 
will  they  be  pacified  ?  will  they  be  assured  ?  will  they  hold  as  a  matter 
of  divine  faith  the  decision  of  this  majority  ?  Again,  suppose  that  mere 
numbers  be  on  the  side  of  the  majority,  and  that  theological  learning  be 
on  the  side  of  the  minority  ;  if  the  majority  have  greater  numbers  the 
minority  will  have  greater  weight.  And  will  not  people  adhere  to  the 
few  whom  they  trust  rather  than  to  the  many  whom,  as  theologians,  they 
less  esteem  ?  And  another  question,  not  asked  then,  may  be  asked  now 
by  us  :  Suppose  the  whole  body  of  the  assembled  bishops  of  a  local 
Church  were  unanimous,  what  guarantee  or  security  is  there  that  their 
decision  shall  infallibly  be  in  accordance  with  the  faith  of  the  Church  of 
Christ  ?  A  local  body  has  no  prerogative  of  infallibility.  If  "  the 
churches  of  Jerusalem  and  of  Antioch  have  erred,"  every  local  Church 
may  err.  If  these  local  churches,  notwithstanding  their  antiquity  and 
magnitude,  have  erred,  shall  not  a  body  three  hundred  years  old  err  too  ? 
If  "  general  councils  may  err,"  so,  much  more  readily,  may  a  provincial 
synod.  The  Church  which  has  recorded  these  assertions  has  prepared  its 
own  sentence.  It  disclaims  an  infallible  guidance.  And  if  its  assembled 
fathers,  with  one  mind  and  voice,  should  declare  with  unity  on  any  point 
of  doctrine,  what  security  is  there  that  their  united  decision  shall  express 
the  faith  of  the  universal  Church  ?  Torn  from  the  Catholic  unity,  the 
mind  and  spirit  of  the  universal  Church  has  no  influx  into  the  Anglican 
communion.  The  channel  is  cut  asunder.  It  has  no  authority  that  is 
more  than  human,  and  thereby  revealed  itself.  Some,  indeed,  believe 
that  it  was  a  Church  for  three  hundred  years,  and  became  a  schism  two 
years  back  ;  that  the  Anglican  position  was  tenable  till  then,  and  has  be- 
come untenable  only  since  the  change  was  made. 

But  there  is  another  alternative.  The  crisis  we  speak  of  was  either  a 
change  or  a  revelation.  They  who  can  look  into  history  and  see  existing 
these  two  schools  from  the  reign  of  Edward  the  Sixth,  and  the  supremacy 


CONSEQUENCE  OF  PRIVATE  fUDGMENT.  349 

of  the  crown  from  the  reign  of  Henry  the  Eighth  ;  they  who  can  follow 
the  religious  contests  of  England  for  three  centuries,  and  still  say  that  a 
change  has  been  lately  made  for  the  first  time,  may  say  it ;  but  they  who 
believe  that  the  judgment  then  pronounced  by  the  highest  legal  authori- 
ties in  this  land  was  a  true  and  accurate  historical  criticism  of  the  religious 
compromise  called  the  Anglican  reformation,  will  also  believe  that  the 
issue  of  the  appeal  of  which  I  speak  was  not  a  change  but  a  revelation  of 
what  the  Established  Church  has  been  from  its  beginning  ;  that  from  the 
first  the  Anglican  communion,  though  clothed  in  ecclesiastical  aspect,  ap- 
propriating the  organization  of  Catholic  times,  sitting  in  Catholic  cathe- 
drals, professing  to  wield  in  its  own  name  Catholic  jurisdiction,  has  never 
been  more  than  a  human  society,  sprung  from  human  will,  with  definitions 
framed  by  human  intellect,  possessing  no  divine  authority  to  bind  the  con- 
science or  to  lay  obligations  upon  the  soul. 

To  deny,  then,  the  authority  of  the  universal  Church  as  final  and 
sovereign,  is  to  do  one  of  two  things  :  either  to  invest  every  local  Church 
with  infallibility,  which  is  absurd  ;  or  to  declare  that  no  authority  for 
faith  in  the  world  is  more  than  human. 

But  we  must  now  hasten  over  one  or  two  other  consequences  which 
might  well  detain  us  longer.  To  deny  that  there  exists  for  the  faith  any 
higher  than  human  authority  is  to  destroy  the  objectivity  of  truth.  As 
the  firmament  is  an  object  to  the  eye,  and  as  every  several  light  in  it  is  of 
divine  creation  ;  and  though  all  men  were  blind,  the  firmament  would 
stand  sure,  and  its  lights  still  shine  no  less  ;  so  the  faith  is  a  divine  revel- 
ation, and  every  doctrine  in  it  is  a  divine  light ;  and  though  all  men  were 
unbelieving,  the  revelation  and  its  lights  would  shine  the  same.  The  ob- 
jective reality  of  truth,  then,  does  not  depend  on  the  will  or  the  intellect 
of  man  ;  it  has  its  existence  in  God,  and  is  proposed  to  us  by  the  revela- 
tion and  authority  of  God.  But  how  can  this  be,  if  the  basis  upon  which 
the  truth  rests  for  us  be  human  ?  Man  could  not  attain  to  it,  else  why 
did  God  reveal  it  ?  Man  cannot  preserve  it,  else  why  did  he  lose  it  of 
old  ?  Men  cannot  assure  it  to  us,  for  men  contradict  each  other.  Truth 
never  varies  :  it  is  always  the  same,  always  one  and  changeless  ;  contra- 
dictions spring  from  the  human  mind  alone.  The  one  fountain  of  truth 
is  God  ;  the  only  sure  channel  of  truth  is  His  Church,  through  which  God 
speaks  still.  Cancel  the  perpetual  divine  authority  which  brings  truth 
down  to  us  through  the  successions  of  time,  and  what  is  the  consequence  ? 
Truth  turns  into  the  opinion  or  imagination  of  every  several  man.  The 
polytheism  of  the  ancient  world  was  only  the  idea  of  God  reproduced  in 
the  human  understanding  after  the  true  knowledge  of  God  was  lost. 
The  mind  of  man,  which  could  not  exist  without  the  image  of  God,  formed 
for  itself  monstrous  conceptions  of  its  own.     A  shifting,  moving  imagi- 


350  RATIONALISM  THE  LEGITIMATE 

nation,  ever  revolving  in  its  own  thoughts,  gave  forth  polytheism.  Poly- 
theism was  the  subjective  distortion  of  truth  after  its  objectivity  was 
obscured. 

Let  us  ccme  to  the  present  time.  What  are  the  sects  of  England  but 
offspring  of  the  subjective  working  of  the  human  mind,  striving  to  regain 
the  divine  idea  of  the  Church  as  a  teacher  sent  from  God  ?  The  Refor- 
mation destroyed  the  objective  reality  of  that  idea,  and  the  human  mind 
has  created  it  afresh  in  eccentric  forms  for  itself.  In  like  manner,  false 
doctrines,  fanatical  extravagances,  and  perversions  of  the  truth,  what  are 
they  but  struggles  of  the  mind  of  man  to  recreate  within  his  own  sphere 
the  truths  of  which  the  objectivity  is  lost  ? 

To  deny,  then,  the  divine  authority  of  the  universal  Church,  and 
thereby  to  make  all  authority  for  faith  merely  human,  is  to  convert  all 
doctrine  into  the  subjective  imagination  of  each  several  man.  It  be- 
comes a  kind  of  waking  dream.  For  what  is  dreaming  but  the  perpetu- 
ity of  human  thought  running  on  unchecked  by  waking  consciousness, 
which  pins  us  down  to  order  and  rule  by  fact  and  by  reality  ?  In  sleep 
the  mind  never  rests  ;  it  still  weaves  on  its  own  imaginations.  When  we 
sleep  perfectly,  we  are  unconscious  of  what  is  passing  in  our  minds  ; 
when  we  sleep  imperfectly,  we  say  we  dream,  that  is,  we  remember. 
When  we  awake,  these  visions  fly,  because  matter-of-fact,  the  eye  of  our 
fellow-creatures,  common  sense,  that  is,  our  waking  consciousness,  brings 
us  back.  In  like  manner,  the  visible  Church,  with  its  rule  of  faith,  its 
authoritative  teaching,  its  order,  its  discipline,  its  worship,  is  that  outer 
world  in  which  we  move.  It  keeps  the  spiritual  mind  in  limit  and  in 
measure.  Dissolve  it,  and  the  mind  weaves  on  in  its  own  fancies,  throw- 
ing off  heresies,  eccentricities,  and  falsehood.  Let  Germany  and  England 
be  the  witness. 

Take,  for  example,  the  rationalism  of  Germany.  In  its  first  age  after 
the  Reformation  Lutheranism  was  rigorously  orthodox,  until  it  became 
insufferably  dry  ;  and  then  the  soul  in  man,  thirsting  for  the  waters  of 
life,  of  which  it  had  been  robbed,  sought  to  satisfy  itself  in  a  sentimental 
piety,  and  by  recoil  cast  off  orthodoxy  as  a  thing  dead  and  intolerable. 
This  reaction  against  definite  statements  of  doctrine  at  a  later  stage  pro- 
duced the  theory  that  the  whole  truth  may  be  elicited  out  of  the  human 
consciousness.  From  whence  in  the  end  came  two  things  :  one,  the 
theory  that  sin  had  no  existence  ;  that  it  is  a  philosophical  disturbance 
of  the  general  relations  of  the  Creator  and  the  creature  ;  the  other,  that  a 
historical  Christ  had  never  any  existence.  Such  are  the  results  of  the 
subjective  states  of  the  human  mind  when  the  objective  teaching  of  di- 
vine authority  is  lost. 

And  now,  one  more  consequence  must  be  noted.     When  the  objec- 


CONSEQUENCE  OF  PRIVA  TE  JUDGMENT.  35 1 

tivity  of  truth  is  lost,  the  obligation  of  law  is  gone.  What  is  it  that  binds 
us  by  the  laws  of  moral  obligation  ?  I  pass  by  the  mere  laws  of  nature. 
I  speak  now  of  those  higher  laws  which  come  from  revelation,  and  I  ask, 
What  is  it  which  binds  the  conscience  ?  The  divine  will  revealed  in 
those  laws.  But  on  what  authority  are  these  laws  assured  to  us  ?  and 
*  by  whom  interpreted  ?  Is  it  by  human  authority  ?  Can  one  man  bind 
another  by  moral  obligation  to  take  his  view  or  interpretation  of  the  will 
or  law  of  God  under  pain  of  sin  ?  Can  he  put  forth  his  view  as  a  term 
of  communion,  if  communion  be  a  condition  of  life  eternal  ?  Is  it  possi- 
ble for  a  creature  to  bind  his  fellow-creatures  under  pain  of  sin  unless  he 
possess  divine  authority  to  do  so  ?  The  laws  of  God  do  not  bind  His 
creatures  unless  they  are  made  known  to  them  ;  though,  in  right,  they 
bind  all  creatures  eternally,  yet,  in  fact,  they  need  revelation  to  bring 
home  and  apply  their  obligations  to  the  conscience.  A  doubtful  law  is 
not  present  to  the  conscience.  If  a  law  is  uncertain,  it  is  no  law  to  us. 
It  must  be  clear  and  definite  both  in  its  injunctions  and  its  authority.  I 
ask,  then,  what  is  the  source  of  clearness  and  definiteness  in  the  law  and 
truth  of  God  but  the  divine  authority  of  God,  not  eighteen  hundred 
years  ago,  but  in  every  century  since,  in  every  year,  in  every  day,  in 
every  hour,  brought  home  to,  and  in  contact  with,  the  moral  being  of 
each  man  ?  Let  us  take  an  example.  Is  it  not  a  law,  binding  under  pain 
of  sin  and  eternal  death,  that  we  should  believe  the  faith  ?  Then  no  hu- 
man authority  can  be  the  imposer  of  that  law  on  us.  Is  it  not  a  law  on 
which  we  shall  inherit  eternal  life,  that  we  be  subject  to  the  authority  of 
God's  Church  on  earth  ?  Then  that  authority  must  be  divine.  Is  it  not 
also  binding,  under  pain  of  sin,  that  we  preserve  the  unity  of  the  Church  ? 
Then  the  law  of  unity  is  a  divine  law,  delivered  and  applied  to  us  by  a 
present  divine  authority. 

Let  us  pass  to  one  more  point,  and  it  shall  be  the  last.  When  the 
divine  authority,  the  objectivity  of  truth,  and  the  obligation  of  law  ap- 
plied to  us  by  that  divine  authority,  are  gone,  where,  then,  I  ask,  is  reve- 
lation ?  "  This  is  life  everlasting,  that  they  may  know  thee,  the  only  true 
God,  and  Jesus  Christ  whom  thou  hast  sent."  Hither  have  we  come 
down,  step  by  step.  We  have  descended  as  we  ascended.  We  have 
come  down  from  the  highest  round  of  the  mystical  ladder,  at  the  head  of 
which  is  the  divine  presence,  to  the  cold  ground,  barren  and  bleak,  to 
natural  morality  and  natural  society,  to  human  intellect  and  human  con- 
jecture. 

We  read  in  prophecy  that  Antichrist  shall  come.  And  in  the  heated 
imagination  of  schismatics  and  heretics  Antichrist  has  been  enthroned  in 
the  chair  of  the  vicar  of  Christ  himself.  But  if  I  look  for  Antichrist,  I 
look  for  him  by  this  token,   "  Every  spirit  that  dissolveth  Jesus  is  not  of 


352  RATIONALISM  Tin-  LEGITIMATE 

God,  and  this  is  Antichrist."*  This,  then,  is  the  mark  of  Antichrist,  to 
deny  the  incarnation  of  the  eternal  Son  ;  to  deny  the  revelation  of  God 
springing  from  it ;  to  deny  the  mystical  body  of  Christ,  the  universal 
Church,  and  the  divine  empire  of  faith.  "  Every  spirit  that  dissolveth 
Jesus,"  every  spirit  that  looseth  the  bonds  of  this  unity  of  Jesus,  every 
theory  that  reduces  man  from  the  kingdom  of  God  founded  upon  the  in- 
carnation of  His  Son,  from  the  guidance  of  the  Holy  Ghost,  to  mere  natural 
society  and  mere  natural  reason  ;  this  is  Antichrist.  And  if  so,  where  shall 
we  look  for  it  ?    I  look  for  it  where  Protestantism  has  blighted  the  earth. 

And  now,  finally,  when  I  began  I  said  that  I  spoke  not  as  a  contro- 
versialist. I  should  feel  this  subject  were  dishonored  if  I  were  to  treat 
it  as  a  mere  argument.  Greater  things  than  argument  are  at  stake — the 
honor  of  our  divine  Lord  and  the  eternal  salvation  of  souls.  How  great 
is  the  dishonor,  of  which  men  think  so  little;  as  if  truth  were  a  sort  of 
coin,  that  they  may  stamp  and  change,  and  vary  its  die  and  fix  its  value, 
and  make  it  in  metal  or  paper  as  they  will !  They  treat  the  truth  as  one 
of  the  elements  of  human  barter,  or  as  an  indulgence  which  a  man  may 
hold  and  use  for  himself  alone,  leaving  his  neighbor  to  perish.  "  This 
is  truth  to  me  ;  look  you  to  what  you  believe."  What  dishonor  is  this  to 
the  person  of  our  Lord  !  Picture  to  yourselves  this  night  upon  your 
knees  the  throne  of  the  Son  of  God  ;  cherubim  and  seraphim  adoring  the 
glory  of  Eternal  Truth,  the  changeless  light  of  the  incarnate  Word,  "  yes- 
terday, to-day,  and  forever  the  same ;  "  the  heavenly  court  replenished 
with  the  illumination  of  God  ;  the  glorified  intelligences,  in  whose  pure 
spirit  the  thought  of  falsehood  is  hateful  as  the  thought  of  sin ;  then  look 
to  earth  on  those  whom  the  blood  of  Christ  hath  redeemed  ;  look  on 
those  who  in  this  world  should  have  inherited  the  faith  ;  look  at  their 
controversies,  their  disputes,  their  doubts,  their  misery ;  and  in  the  midst 
of  all  these  wandering,  sinning,  perishing  souls,  look  at  those  who  stand 
by  in  selfish,  cold  complacency,  wrapping  themselves  in  their  own  opin- 
ion, and  saying,  This  is  truth  to  me. 

Think,  too,  of  the  souls  that  perish.  How  many  are  brought  into  the 
very  gulf  of  eternal  death  through  uncertainty  !  How,  as  every  pastor 
can  tell  you,  souls  are  torn  from  the  hand  which  would  save  them,  by 
being  sedulously  taught  that  the  deadliest  sins  have  no  sin  in  them  ;  by 
the  specious  and  poisonous  insinuation  that  sin  has  no  moral  quality  ; 
how  souls  have  first  been  sapped  in  their  faith  as  Satan  began  in  Paradise, 
"  Yea,  hath  God  said  ? "  that  is,  God  hath  not  said.  This  is  perpetually 
at  this  hour  going  on  around  us ;  and  whence  comes  it  ?  Because  men 
have  cast  down  the  divine  authority,  and  have  substituted  in  its  place  the 
authority  of  men,  that  is,  of  each  man  for  himself. 

i  St.  John  iv.  3. 


CONSEQUENCE  OF  PRIVATE  JUDGMENT.  353 

And  now,  what  shall  I  say  of  England,  our  own  land,  which  a  Cath- 
olic loves  next  to  the  kingdom  of  his  Lord  ?  It  is  now  in  the  splendor 
and  majesty  of  its  dizzy  height,  all  the  more  perilous  because  so  suddenly 
exalted.  What  is  the  greatness  of  England  ?  Is  it  founded  on  divine 
truth,  or  on  human  strength  and  will  ?  Is  it  material,  or  is  it  moral  ?  Has 
it  attained  this  mighty  altitude  among  nations  by  the  power  of  moral  ele- 
vation, or  is  it  the  upgrowth  of  mere  material  strength  ?  Let  us  analyze 
it.  What  is  it  that  makes  England  great  in  the  world  ?  Colonies  which 
fill  the  earth.  What  are  the  morals  of  those  colonies  ?  How  were  they 
won,  how  have  they  been  kept  ?  Armies.  What  are  the  morals  of 
armies  ?  Fleets.  What  are  the  morals  of  fleets  ?  Commerce.  What  is 
the  morality  of  traders?  Wealth.  "  The  desire  of  money  is  the  root  of 
all  evils."  Manufacture.  What  is  the  state  of  our  mines  and  factories  ? 
And  whence  comes  the  industry  of  England  ?  The  nerve,  the  sinew,  the 
strength,  and  the  perseverance  are  moral  ;  but  what  is  the  purity,  the 
truth,  the  meekness,  and  the  faith  of  those  who  wield  this  industry  ?  And 
whence  comes  this  mighty  power  of  manufacture  ?  Shall  I  not  trace  it  to 
its  one  true  source  if  I  find  it  in  the  skill  of  applying  science  to  subdue  the 
powers  of  nature  to  the  dominion  of  man  ?  The  mighty  bubble  of  wealth, 
commerce,  and  splendor,  may  be  traced  back  to  this  :  that  the  skill  of  an 
intellect  and  the  tact  of  a  hand  have  taught  the  English  people  more  cun- 
ningly than  any  nation  of  the  world  to  apply  physical  and  mathematical 
science  to  the  production  of  material  results.  But  where  is  the  morality 
of  this  ?  I  deny  not  to  England  great  moral  qualities,  which  we  may  also 
trace  back  to  Catholic  days.  We  see  them  in  times  past,  in  the  Norman 
and  the  Saxon  ages.  Nay,  we  may  go  further.  We  may  find  the  same 
love  of  truth  and  social  order,  with  other  great  moral  laws,  in  the  German 
race,  as  described  in  pagan  history.  We  deny  not  these  ;  but  moral  vir- 
tues which  existed  before  faith  are  not  the  fruits  of  faith  ;  and  the  great- 
ness of  England,  so  far  as  I  have  traced  it,  is  material  and  not  moral. 

And  now,  last  of  all,  let  me  ask  another  question.  What,  for  three 
centuries,  has  been  the  history  of  the  faith  in  England  ?  I  pass  over  the 
controversy  of  the  Reformation,  first,  because  we  are  of  one  mind  about 
it,  and  next,  because  it  would  but  beg  the  question  of  an  objector.  I 
would  ask,  Is  it  not  an  undeniable  historical  fact,  that  from  the  time  of 
Queen  Elizabeth  down  to  the  time  of  the  revolution  of  William  the  Third, 
there  was  a  perpetual  diminution  of  belief  in  England,  and  a  perpetual 
growth  of  infidelity  and  skepticism,  until,  after  1688,  the  free-thinking 
philosophy  formed  for  itself  a  literature  that  stood  high  in  the  public 
favor  of  England  ?  The  Established  Church  had  wasted  itself  by  internal 
conflicts.  It  lost  its  most  zealous  members  by  perpetual  secession  and 
by  the  formation  of  a  multitude  of  sects.     Though  the  Prayer-book  and 


3  5  I  RA  TIONALISM  THE  LEGITIMA  TE 

the  "  articles  "  were  unchanged,  the  living  voice  of  the  Church,  that  is,  its 
true  doctrine,  varied  continually  from  doctrinal  puritanism  to  Arminian 
Anglicanism.  The  clergy  spent  themselves  in  domestic  controversy  ; 
while  the  laity  became  worldly,  latudinarian,  and  unbelieving.  And  yet 
it  was  not  from  among  the  laity,  but  from  among  the  clergy  and  the 
hierarchy,  that  the  hardly  concealed  Socinianism  of  Hoadly  arose  and 
spread  in  force.  Such  was  the  internal  state  of  the  establishment.  With- 
out and  around  it  the  doctrine  of  faith  decayed  faster  and  deeper.  Doc- 
trine after  doctrine  was  disputed  and  gave  way  ;  the  doctrine  of  sacraments, 
of  the  atonement,  and  of  inspiration,  perpetually  lost  ground,  until  we 
descend  to  the  level  of  the  deist  in  the  beginning  of  the  last  century. 
Can  these  facts  be  denied  ?  The  course  of  England  was  downward  in 
faith,  because  human  authority,  in  the  stead  of  divine,  had  enthroned  it- 
self in  the  Reformation.  That  which  in  Germany  produced  pure  ration- 
alism, in  England,  but  for  the  interposition  of  God,  would  have  produced 
the  same  general  unbelief  of  Christianity. 

Then  began  a  reaction.  Take  the  history  of  the  last  century  and  of 
the  present,  and  tell  me  whether  I  do  not  truly  describe  the  intellectual 
progress  of  England  when  I  say  that  there  has  been  one  continuous  and 
ascending  controversy  from  the  beginning  of  the  last  century  to  this 
hour  ?  First,  it  was  a  controversy  against  deists,  to  establish  the  fact  of 
revelation.  Next  it  was  a  controversy  against  skeptics,  to  prove  the  in- 
spiration and  authenticity  of  Holy  Scripture.  Then  it  was  against  Arians 
in  proof  of  the  doctrine  of  the  holy  Trinity.  Then  it  was  against  Socin- 
ians  on  the  doctrine  of  the  incarnation.  Then  the  controversy  of  the 
day  was  on  the  doctrines  of  grace.  At  a  later  period  of  the  last  century 
it  was  on  the  doctrines  of  conversion,  repentance,  contrition,  the  interior 
life  of  God  in  the  soul  of  man.  What  has  been  the  controversy  of  the 
last  twenty  years  but  an  effort  to  restore  faith  in  the  divine  institution 
and  supernatural  grace  of  sacraments  ?  What  is  all  this  but  the  remnant 
of  faith  struggling  to  recover  the  inheritance  it  had  lost  ?  And  what  has 
come  now  to  put  a  complement  and  close  to  this  upward  movement  ? 
Now,  when  the  mere  human  origin  and  authority  of  all  other  teachers 
has  been  revealed  by  their  visible  departure  from  the  faith,  comes  one 
truth  more  to  fill  up  the  order  and  series  of  our  baptismal  creed,  and  to 
give  divine  certainty  to  all  that  had  been  reestablished.  The  divine  au- 
thority of  the  universal  Church  has  again  reconstituted  its  visible  witness 
in  this  land.  The  see  of  Peter  has  restored  what  our  fathers  forfeited  ; 
and  after  three  hundred  years  the  divine  Voice  speaks  to  faith  through 
the  Catholic  episcopate  of  England  once  more. 

Are  these  things  without  a  purpose  ?  If  there  be  anyone  here  who  is 
still  without  the  divine  tradition  of  the  faith,  let  him  see  in  these  facts 


CONSEQUENCE  OF  PRIVATE  JUDGMENT.  355 

the  tracings  of  the  finger  of  God,  which,  as  the  hand  of  a  man  upon  the 
wall,  show  His  purpose.  The  divine  authority  of  the  universal  Church  is 
again  among  us,  and  lays  again  its  obligation  upon  your  conscience. 
He  calls  you,  whoever  you  be,  to  submit  to  His  teaching,  to  exercise  the 
most  reasonable  act  of  all  your  life,  to  bow  your  reason  to  a  divine 
teacher,  and  to  fulfill  the  highest  act  of  the  human  intelligence — to  learn 
of  its  Maker. 

Out  of  the  Catholic  Church  two  things  cannot  be  found,  reality  and 
certainty  ;  in  the  Catholic  Church  these  two  things  are  your  inheritance. 
Then  tarry  no  longer.  "  With  the  heart  we  believe."  It  is  not  a  strug- 
gle of  the  intellect,  and  I  am  not  contending  with  you  in  an  intellectual 
contest.  I  call  upon  your  will  to  make  an  act  of  faith.  Preventing 
grace  illuminates  the  understanding,  and  there  tarries.  It  tarries  that  it 
may  put  man  on  his  probation,  to  see  whether  he  will  correspond  or  no 
to  the  light  that  has  been  granted.  Correspond,  then,  with  the  light 
you  have  received.  Answer  while  yet  you  may  :  "  Speak,  Lord,  for  thy 
servant  heareth.  My  heart  is  ready.  Not  thy  truth  fails,  but  my  faith 
is  weak.     I  do  believe,  Lord  :  help  my  unbelief." 


VOL  III. 

POPE  LEO  XIII.  TO  THE  RULERS  OF  THE  WORLD. 

THE  GLORIES  OF  JESUS. 

THE  GLORIES  OF  MARY. 

THE  GLORIES  OF  ST.  JOSEPH 

THE  GLORIES  OF  THE  ANGELS. 


SCENES  IN  ITALY. 


LEO  XIII. 

TO  THE  RULERS  AND  PEOPLE  OF  THE  WORLD 

THE   SOVEREIGN   PONTIFF 

ADDRESSES   AN    ENCYCLICAL   WHICH    CALLS   NATIONS,   AS  WELL   AS  INDI- 
VIDUALS,  TO   ENTER   INTO   THE   BOSOM  OF   THE  CHURCH-THE 
ONLY  MEANS  BY  WHICH  THE  GREAT  EVILS  OF  THE 
DAY   CAN   BE   COMBATTED   WITH. 

THE  remarkable  expression  of  public  congratulation  which  We  re- 
ceived from  all  quarters  throughout  the  whole  of  last  year  in  com- 
memoration of  Our  Episcopal  Jubilee,  and  which  were  latterly 
brought  to  a  climax  by  the  remarkable  piety  of  the  Spanish  pilgrims, 
have  inspired  Us  with  the  pleasing  conviction  that  the  unity  of  the  Church 
and  its  wonderful  attachment  to  the  Supreme  Pontiff  were  manifested  in 
that  concord  and  harmony  of  mind.  During  those  days  the  Catholic 
world,  as  if  forgetful  of  everything  else,  appeared  to  have  fixed  its  gaze 
and  its  thought  on  the  palace  of  the  Vatican.  The  embassies  from  the 
rulers  of  States,  the  crowds  of  pilgrims,  the  letters  full  of  love  and  the 
sacred  ceremonies  openly  attested  that  in  devotion  to  the  Holy  See  all 
Catholics  were  of  one  heart  and  one  mind.  And  this  was  all  the  more 
acceptable  and  grateful  because  it  so  aptly  fell  in  with  Our  designs  and 
undertakings  ;  for  knowing  the  times  and  mindful  of  the  demands  of 
duty,  throughout  the  whole  course  of  Our  Pontificate  it  has  been  Our 
constant  purpose,  and  We  have  endeavored,  as  far  as  we  could  by  word 
and  deed,  to  bind  all  nations  and  peoples  more  closely  to  Ourselves  and 
to  place  in  evidence  the  power  of  the  Roman  Pontificate,  which  is  salu- 
tary in  every  respect.  We  therefore  feel  deeply  grateful  and  return 
thanks— first  indeed,  to  God,  through  Whose  goodness  and  blessing  We 
have  reached  that  age  in  sound  health  ;  and  then  to  rulers,  Bishops,  the 
clergy  and  private  individuals  everywhere,  who  by  numerous  proofs  of 
piety  and  affection  have  taken  care  to  honor  Our  person  and  Our  dignity, 
and  to  tender  to  Us  personally  opportune  consolation. 


14  APOSTOLIC  LETTER 

Still  much  was  wanting  to  our  complete  and  solid  comfort.  For  even 
amidst  the  manifestations  of  popular  joy  and  attachment,  the  idea  pre- 
sented itself  of  the  great  multitude  who  were  outside  of  that  unanimous 
display  of  active  Catholic  sympathy — some  because  they  were  entirely 
unacquainted  with  the  wisdom  revealed  in  the  Gospels,  and  others  be- 
cause, though  Christians  in  name,  they  refuse  to  accept  the  Catholic 
Faith.  By  this  thought  We  were  and  are  seriously  affected  ;  nor  would 
it  be  right  that  We  should,  without  poignant  grief,  think  of  such  a  large 
portion  of  the  human  race  who  are  far  separated  from  Us  and  have,  as  it 
were,  taken  a  path  that  leads  them  astray.  Now,  as  We  are  on  earth  the 
Vicegerent  of  the  Omnipotent  God,  who  wishes  all  men  to  be  saved,  and 
to  come  to  the  knowledge  of  the  truth,  and  as  both  Our  protracted  age 
and  the  bitterness  of  the  cares  We  have  to  bear  are  pressing  Us  toward 
the  goal  of  life,  it  has  seemed  good  to  Us  to  imitate  the  example  of  Our 
Redeemer  and  Master  Jesus  Christ  in  this,  that  when  He  was  just  about 
to  return  to  Heaven  He  besought  God  the  Father  with  most  earnest 
prayers  that  His  disciples  and  followers  should  become  one  in  mind  and 
heart :  "  I  pray  ....  that  they  all  may  be  one,  as  Thou  Father 
in  Me  and  I  in  Thee  :  that  they  also  may  be  one  in  Us  "  (St.  John  xvii., 
20-21).  The  fact  that  this  divine  prayer  and  appeal  embraced  not  only 
those  who  then  believed  in  Jesus  Christ,  but  likewise  all  who  were  to  be- 
lieve in  the  coming  times,  affords  Us  not  unsuitable  ground  for  confident- 
ly giving  utterance  to  Our  heart's  desire  and  endeavoring,  as  far  as  We 
can,  to  call  upon  and  incite  all  men,  without  distinction  of  race  or  locality, 
to  enter  within  the  unity  of  divine  faith. 

As  Our  design  is  stimulated  by  charity,  which  succors  most  speedily 
where  the  need  of  assistance  is  greatest,  Our  thoughts  are  directed  in 
the  first  place  to  those  people,  the  most  miserable  of  all,  who  have  either 
not  received  the  light  of  the  Gospel  at  all  or  have  lost  it  through  negli- 
gence or  the  remoteness  of  their  position,  and  who  on  that  account  are 
ignorant  of  God  and  steeped  in  error.  Since  all  salvation  flows  from 
Jesus  Christ — "  For  there  is  no  other  name  under  Heaven  given  to  men 
whereby  we  must  be  saved"  (Acts  iv.,  12) — Our  most  eager  desire  is 
that  every  region  in  the  globe  should  be  imbued  and  filled  with  the  Name 
of  Jesus.  In  this  respect  the  Church  indeed  has  never  failed  to  discharge 
the  duty  imposed  upon  it  by  God.  For  throughout  nineteen  centuries  in 
what  work  has  she  displayed  greater  energy,  zeal  and  perseverance  than 
in  leading  the  nations  to  the  knowledge  of  truth  ?  And  at  the  present 
day  heralds  of  the  Gospel,  invested  with  Our  authority,  frequently 
cross  the  seas  and  proceed  to  the  most  distant  places  ;  and  daily 
We  beseech  God  to  deign  to  multiply  sacred  ministers  worthy  of  the 
Apostolic  office,  that  is  men  who  will  not  hesitate  to  sacrifice  their  goods, 


OF  OUR  HOLY  FA  THER,  LEO  XIII.  15 

their  safety,  and  life  itself  if  required,  in  order  to  extend  the  kingdom 
of  Christ. 

And  Thou,  O  Preserver  and  Protector  of  the  human  race,  Jesus  Christ, 
hasten  and  quickly  accomplish  the  promise  Thou  formerly  madest — that 
when  Thou  wouldst  be  lifted  above  the  earth  Thou  wouldst  draw  all 
things  to  thee.  Come  then  at  length  and  show  Thyself  to  the  infinite 
multitude  who  yet  know  not  of  the  great  blessings  Thou  hast  purchased 
for  mortals  with  Thy  Blood  ;  stir  up  those  who  are  sitting  in  darkness 
and  in  the  shadow  of  death  so  that,  enlightened  by  the  rays  of  Thy  vir- 
tue and  wisdom  they  may,  through  Thee  and  by  Thee,  be  made  perfect  in 
one. 

Of  this  unity  We  discover  a  pledge  in  all  the  peoples  who  have  been 
drawn  by  Divine  piety  from  errors  of  long  duration  to  the  wisdom  of  the 
Gospel.  Certainly  there  is  nothing  that  is  pleasanter  or  that  tends  more 
to  show  the  goodness  of  God  than  the  recollection  of  ancient  times  when 
the  faith  Divinely  received  was  generally  considered  a  common  and  in- 
dividual patrimony  ;  and  when  the  Christian  faith  united  together  in  all 
that  pertained  to  religion  highly  civilized  nations  that  were  separated 
from  one  another  by  place,  temperament  and  manners,  and  that  some- 
times differed  and  quarrelled  about  other  things.  In  dwelling  on  this 
recollection  the  mind  is  much  pained  by  the  thought  that  in  the  progress 
of  ages  suspicions  were  aroused  and  great  and  flourishing  nations  were 
dragged  by  evil  conjunctures  from  the  bosom  of  the  Church.  Whatever 
the  result  may  be,  relying  on  the  grace  and  mercy  of  the  Omnipotent 
God,  Who  alone  knows  the  proper  time  for  giving  succor  and  Who  is 
able  and  desires  to  bend  human  wills,  we  turn  to  those  nations  and  with 
paternal  charity  exhort  and  beg  them  to  settle  differences  and  return  to 
unity. 

In  the  first  instance  We  lovingly  look  to  the  East,  whence  came  salva- 
tion in  the  beginning  to  the  whole  world.  Assuredly  We  are  led  by  Our 
feeling  as  to  the  prospect  to  entertain  the  favorable  hope  that  it  will  not 
be  long  until  the  Eastern  Churches,  distinguished  for  their  ancestral  faith 
and  ancient  glory,  will  return  whither  they  departed  ;  all  the  more  be- 
cause they  are  separated  from  Us  by  no  great  difference  ;  indeed,  if  a  few 
points  are  excepted,  We  so  agree  with  them  in  regard  to  the  rest  that  in 
defending  Catholicism,  We  not  unfrequently  draw  evidence  and  argu- 
ments from  the  doctrine,  customs  and  ceremonies  in  use  among  the  East- 
erns. The  primacy  of  the  Roman  Pontificate  is  the  principal  cause  of 
difference.  But  let  them  look  to  the  beginning  ;  let  them  see  what  their 
forefathers  felt  on  the  subject,  and  what  the  age  nearest  the  origin  of 
Christianity  handed  down.  For  the  divine  testimony  of  Christ  :  "Thou 
art  Peter,  and  upon  this  rock  I  will  build  My  Church,"  stands  clearly  ap- 


1 6  APOSTOLIC  LETTER 

proved  from  that  time  as  applying  to  the  Roman  Pontiffs.  And  amongst 
the  Pontiffs  of  the  early  ages  (Prisca  cetas)  were  not  a  few  chosen  from 
the  East  itself,  notably  Anacletus,  Evaristus,  Anicetus,  Elutherius,  Zosi- 
mus  and  Agatho ;  most  of  whom,  carrying  out  the  administration  of  the 
universal  Christian  republic  in  a  wise  and  holy  manner,  consecrated  it  by 
the  shedding  of  their  blood.  It  is  quite  clear  at  what  time,  through  what 
cause,  and  by  whose  efforts,  unfortunate  discord  was  created.  Before 
that  period  when  what  God  had  joined  was  by  man  put  asunder,  the 
name  of  the  Apostolic  See  was  holy  amongst  all  the  nations  of  the  Chris- 
tian world,  and  East  and  West,  harmoniously  and  without  hesitation, 
used  to  obey  the  Roman  Pontiff  as  the  legitimate  successor  of  Blessed 
Peter,  and  therefore  the  Vicar  of  Jesus  Christ  on  earth.  Accordingly,  if 
we  go  back  to  the  beginning  of  the  difference,  we  find  that  Phocius  him- 
self had  spokesmen  on  his  behalf  despatched  to  Rome  ;  and  Nicholas  I., 
the  supreme  Pontiff,  sent  his  ambassadors  from  the  city  to  Constanti- 
nople, without  an  opposing  voice  being  raised,  to  investigate  carefutly  the 
cause  of  the  Patriarch  Ignatius,  and  to  return  to  the  Holy  See  with  full  and 
correct  information  ;  so  that  the  whole  history  of  the  affair  distinctly  con- 
firms the  primacy  of  the  Roman  See,  with  which  the  disagreement  then 
occurred.  Finally,  everybody  is  aware  that  at  the  great  Councils  both 
of  Lyons  and  Florence,  the  Latins  and  Greeks,  with  ready  accord  and 
one  voice,  ratified  as  a  dogma  the  supreme  power  of  the  Roman  Pontiffs. 

We  have  purposely  recalled  these  things  because  they  are,  as  it  were, 
invitations  to  secure  peace  ;  the  more  so  because  at  present  We  appear  to 
notice  amongst  the  Easterns  a  more  conciliatory  disposition  towards 
Catholics,  and  even  a  certain  inclination  to  kindliness.  This  was  particu- 
larly observable  not  long  ago  when  WTe  saw  good  offices  and  marks  of 
friendship  bestowed  on  Our  people  who  went  to  the  East  for  religious 
purposes. 

Wherefore,  Our  heart  goes  out  to  you  all  who  are  separated  from  the 
Catholic  Church,  whether  you  are  of  the  Greek  or  of  any  other  Eastern 
rite.  We  are  very  anxious  that  you  should  meditate  upon  those  grave 
and  loving  words  that  Bessarion  addressed  to  your  fathers  :  "  What  an- 
swer can  We  give  God  as  to  why  We  have  been  separated  from  Our 
brethren,  Whom  He  descended  from  Heaven,  became  Incarnate  and  was 
Crucified  to  unite  and  gather  into  one  flock  ?  What  shall  be  Our  excuse 
to  those  who  come  after  Us  ?  Good  Fathers,  let  Us  not  suffer  this  ;  let 
Us  not  continue  in  this  opinion  ;  let  Us  not  consult  so  wretchedly  for 
Our  own  interests  and  those  of  Our  people."  Honestly  weigh  by  itself 
and  before  God  the  appeal  We  make.  It  is  from  no  human  motive  but 
through  divine  charity  and  zeal  for  the  salvation  of  all  that  We  urge 
reconciliation  and  unity  with  the  Roman  Church  ;  We  mean  a  full  and 


OF  OUR  HOLY  FATHER,  LEO  XIII.  17 

perfect  union,  for  a  union  which  would  merely  bring-  about  a  certain  har- 
mony of  dogmas  and  an  interchange  of  fraternal  charity  could  not  by 
any  means  be  such.  The  true  union  between  Christians  is  that  which 
Jesus  Christ,  the  Founder  of  the  Church,  desired  and  established,  consist- 
ing in  the  unity  of  faith  and  of  Government.  Nor  is  there  any  reason 
why  you  should  fear  that  We  or  Our  successors  would  diminish  your 
rights,  your  patriarchal  privileges,  or  the  ritualistic  usages  of  your  respec- 
tive Churches,  since  it  has  been  and  always  will  be  an  established  rule  in 
the  government  and  designs  of  the  Holy  See  to  respect  the  origin  and 
customs  of  each  people,  and  to  deal  with  them  fairly  and  justly.  And  if 
there  be  reunion  with  Us,  it  will  certainly  by  God's  grace  result  in  a  won- 
derful increase  of  dignity  and  lustre  to  your  Church.  May  God,  then 
graciously  hear  this  your  own  supplication  :  "  Cause  the  schisms  of  the 
Churches  to  cease,"  and  "Bring  together  the  dispersed  ;  lead  back  those 
who  have  gone  astray  and  unite  them  to  your  Holy  Catholic  and  Apos- 
tolic Church"  (Liturgy  of  St.  Basil).  Thus  may  you  be  restored  to  that 
one  holy  faith  which  remote  antiquity  by  constant  tradition  handed  down 
to  you  and  to  Us,  which  your  ancestors  and  predecessors  preserved  in- 
violate, and  upon  which,  owing  to  the  eclat  of  their  virtues,  the  grandeur 
of  their  genius,  and  excellence  of  their  doctrine,  splendor  was  nobly  re- 
flected by  Athanasius,  Basil,  Gregory  of  Nazianzen,  John  Chrysostom, 
the  two  Cyrils,  and  many  others  whose  glory  equally  belongs  to  the  East 
and  to  the  West  as  a  common  inheritance. 

In  this  place  We  may  be  allowed  to  address  ourselves  especially  to 
you,  inhabitants  of  the  Slav  countries,  whose  renown  is  attested  by  many 
historical  monuments.  You  know  how  much  the  Slavs  are  indebted  to 
your  fathers  in  the  faith,  SS.  Cyril  and  Methodius,  to  whose  memory  We 
Ourselves  some  years  ago  paid  a  tribute  of  well-deserved  honor.  For 
many  of  your  race  their  virtues  and  labors  were  the  source  of  civilization 
and  salvation.  Whence  arose  between  Slavonia  and  the  Roman  Pontiffs 
that  exchange  of  kindly  deeds  on  the  one  hand  and  stanch  fidelity  on 
the  other  which  was  displayed  for  so  long  a  period.  And  if  the  deplor- 
able misfortune  of  the  times  alienated  a  large  number  of  your  ancestors 
from  the  Roman  communion,  think  of  what  importance  it  is  to  return  to 
unity.  The  Church,  too,  continues  to  recall  you  to  its  fold,  and  to  offer 
you  abundant  assurances  of  salvation,  prosperity  and  grandeur. 

With  no  less  charity  do  We  look  to  the  peoples  whom  at  a  more  re- 
cent date  a  certain  and  unusual  change  (conversion  in  the  times  and  in  the 
affairs  of  men  separated  from  the  Roman  Church.  Consigning  to  obliv- 
ion the  vicissitudes  of  the  past,  let  them  lift  their  thoughts  above  human 
considerations,  and,  with  minds  eager  alone  for  truth  and  salvation,  let 
them  consider  the  Church  founded  by  Christ.     If  they  will  compare  their 


18  APOSTOLIC  LETTER 

own  religious  communities  with  it  and  take  note  of  the  condition  of  re- 
ligion amongst  them,  they  will  freely  admit  that  in  failing  to  observe 
primitive  tradition  they  have  through  various  erroneous  steps  glided  into 
novelties  ;  nor  will  they  deny  that  of  what  may  be  called  the  patrimony 
of  truth,  which  the  leaders  of  the  religious  revolution  took  away  with 
them  on  their  secession,  scarcely  a  single  formula  of  faith  enforced  with 
certainty  and  authority  survives  amongst  them.  Nay,  it  has  come  to 
this,  that  many  are  not  ashamed  to  tear  away  the  very  foundation  on 
which  alone  rests  religion  and  the  entire  hope  of  mortals,  that  is  the 
Divine  Nature  of  Jesus  Christ,  the  Saviour.  In  the  same  way,  to  the 
Books  of  the  Old  and  New  Testaments,  which  they  heretofore  affirmed 
were  written  with  Divine  inspiration,  they  now  deny  this  authority,  a  con- 
sequence which,  no  doubt  was  altogether  inevitable  when  each  one  was 
given  the  power  of  interpretation  according  to  his  private  opinion  and 
judgment. 

Hence  followed  the  fact  of  each  individual  conscience  becoming  its 
own  guide  and  standard  of  life,  every  other  rule  of  conduct  being  re- 
jected ;  hence,  too,  arose  contradictory  opinions  and  the  multiplication  of 
sects,  often  ending  in  the  acceptance  of  the  tenets  of  naturalism  and 
rationalism.  Accordingly,  despairing  of  agreement  in  doctrine,  they  now 
preach  and  advocate  the  union  of  fraternal  charity  ;  and  this,  indeed, 
very  properly,  since  we  all  ought  to  be  bound  together  by  mutual  charity, 
for  this,  above  everything,  Jesus  Christ  commanded,  and  He  wished  it 
to  be  the  mark  of  His  followers  that  they  should  love  one  another.  But 
how  can  perfect  charity  unite  men's  hearts  if  their  minds  have  not  been 
harmonized  by  faith  ?  For  these  reasons  a  number  of  those  to  whom 
We  refer,  persons  of  sound  judgment  and  seekers  after  truth,  have  sought 
the  sure  way  of  salvation  in  the  Catholic  Church,  as  they  clearly  under- 
stood that  they  could  not  possibly  be  united  to  Jesus  Christ  as  the  Head, 
without  adhering  to  His  body,  which  is  the  Church,  nor  possess  the  true 
faith  of  Christ  whilst  repudiating  the  legitimate  magisterium  confided  to 
Peter  and  his  successors.  They  plainly  perceived  that  in  the  Roman 
Church  alone  were  realized  the  appearance  and  image  of  the  true  Church, 
visible  to  all  through  the  marks  impressed  upon  it  by  God,  its  Author. 
And  amongst  these  Catholics  there  are  many  endowed  with  keen  judg- 
ment and  with  a  singular  capacity  for  the  investigation  of  antiquity  who, 
by  admirable  writings,  have  proved  the  continuity  of  the  Roman  Church 
from  the  days  of  the  Apostles,  the  integrity  of  its  doctrines,  and  the  con- 
stancy of  its  discipline.  With  the  example  of  such  men  before  Us,  it  is 
with  Our  heart  rather  than  with  Our  voice,  that  We  appeal  to  you,  breth- 
ren, who  have  now  for  three  centuries  been  at  variance  with  us  respect- 
ing the  Catholic  faith,  and  to  all  you  who,  from  whatever  cause,  have 


OF  OUR  HOLY  FATHER,  LEO  XIII.  19 

been  separated  from  us.  M  Let  us  all  meet  into  the  unity  of  faith  and  of 
the  knowledge  of  the  Son  of  God  "  (Eph.  iv.,  13).  Permit  Us  to  hold 
out  the  hand  to  you  lovingly  and  invite  you  within  that  unity  which  has 
never  been  and  never  can  be  wanting  to  the  Catholic  Church.  The 
Church,  our  common  mother,  has  long  been  calling  you  back  to  herself  ; 
the  Catholics  throughout  the  world  expect  you,  with  fraternal  longing,  to 
come  and  piously  worship  God  with  Us,  and  to  be  united  to  Us  in  per- 
fect charity  by  the  profession  of  one  Gospel,  one  Faith  and  one  Hope. 

To  conclude  the  expression  of  Our  wishes  on  the  subject  of  unity,  it 
remains  to  address  Ourselves  to  those  who,  in  whatever  part  of  the  world 
they  may  be,  are  so  constantly  awake  to  Our  thoughts  and  solicitudes  ; 
Wc  mean  Catholics  whom  the  profession  of  the  Roman  faith  makes  sub- 
ject to  the  Apostolic  See,  as  it  holds  them  united  to  Jesus  Christ.  We 
have  no  need  of  exhorting  them  to  be  united  to  the  Holy  and  true  Church, 
for  the  Divine  goodness  has  already  made  them  participants  in  it.  How- 
ever, We  must  warn  them  to  beware  of  increasing  perils  on  all  sides,  and 
to  take  care  not  to  lose  through  negligence  and  indolence  that  supreme 
gift  of  God.  For  that  purpose  let  them  draw  inspiration  from  the  instruc- 
tions which  We,  Ourselves,  have  addressed  to  Catholic  nations,  both  in 
general  and  particular,  and  let  them  find  therein,  according  to  circum- 
stances, principles  to  shape  their  thoughts  and  rules  to  guide  their  con- 
duct. Above  all,  let  them  make  it  a  sovereign  law  to  conform,  trustfully 
and  unreservedly,  with  good  heart  and  ready  willingness,  to  all  the 
Church's  teachings  and  prescriptions.  Let  them  realize,  in  this  subject, 
how  disastrous  it  has  been  to  Christian  unity  that  false  ideas,  so  preva- 
lent, have  been  able  to  obscure,  and  even  efface,  in  many  minds  the  real 
conception  of  the  Church.  The  Church,  by  the  will  and  order  of  God, 
its  Founder,  is  a  perfect  society  of  its  kind,  a  society  whose  mission  and 
role  are  to  infuse  into  mankind  Gospel  precepts  and  teaching,  to  safeguard 
moral  integrity  and  the  exercise  of  the  Christian  virtues,  and  thus  to  lead 
all  men  to  that  Heavenly  happiness  which  is  offered  to  them.  And  be- 
cause it  is  a  perfect  society,  as  We  have  said,  it  is  endowed  with  a  prin- 
ciple of  life  which  does  not  come  to  it  from  without,  but  has  been  de- 
posited in  it  by  the  very  act  of  will  which  gave  it  being.  For  the  same 
reason  it  is  invested  with  the  power  of  making  laws,  and  in  the  exercise 
of  that  power  it  is  just  that  it  should  be  free  ;  as  it  is  just,  moreover,  in  all 
that,  on  any  account,  is 'derived  from  its  authority.  This  freedom,  nev- 
ertheless, is  not  of  a  nature  to  excite  rivalry  and  antagonism,  for  the 
Church  neither  covets  power  nor  is  swayed  by  any  ambition  ;  but  what 
it  wants,  what  alone  it  seeks,  is  to  safeguard  the  exercise  of  virtue  among 
men,  and  by  this  means  insure  their  eternal  salvation.  So  its  character 
leads  it  to  be  quite  maternal  in  its  condescension  and  behavior.     More- 


20  APOSTOLIC  LETTER 

over,  sharing  the  vicissitudes  of  every  society,  it  foregoes  the  full  exer- 
cise of  its  rights,  as  conventions  often  made  with  different  States  abun- 
dantly testify.  Nothing  is  further  from  its  thoughts  than  to  wish  to 
encroach  upon  the  rights  of  civil  authority  ;  but  the  latter,  in  return, 
ought  to  respect  the  rights  of  the  Church  and  refrain  from  usurping  them 
in  the  least.  And  now,  if  we  consider  what  is  occurring  in  our  time, 
what  is  the  dominant  current  ?  To  regard  the  Church  with  suspicion,  cast 
disdain,  hatred  and  odious  incriminations  upon  it,  is  the  habit  of  too  many; 
and  what  is  much  more  serious,  they  are  exhausting  every  expedient 
and  every  effort  to  subject  it  to  the  yoke  of  civil  authority.  Hence,  con- 
fiscation of  its  property  and  restriction  of  its  liberties  ;  hence,  trammels 
on  the  education  of  aspirants  to  the  priesthood,  exceptional  laws  against 
the  clergy,  the  dissolution  and  interdiction  of  religious  societies,  those 
valuable  auxiliaries  of  the  Church  ;  hence,  in  a  word,  a  restoration,  a  very 
recrudescence  of  all  the  regalian  principles  and  proceedings.  That  is  to 
violate  the  rights  of  the  Church,  and  at  the  same  time  bring  about  lament- 
able catastrophes  for  society,  because  it  is  to  openly  contravene  the  de- 
signs of  God.  God,  the  Creator  and  King  of  the  world,  who,  in  His 
providence,  has  established  for  the  government  of  human  society  both 
civil  and  sacred  power,  willed,  undoubtedly,  that  they  should  be  distinct, 
but  has  forbidden  any  rupture  and  conflict  between  them.  It  is  not 
enough  to  say  the  Divine  Will  demands,  as  well  as  the  general  good  of 
society,  that  the  civil  power  should  harmonize  with  the  ecclesiastical 
power.  Thus,  the  State  has  its  rights  and  duties,  the  Church  its  own,  but 
between  both  are  the  links  of  a  close  concord.  Thus,  one  would  assur- 
edly succeed  in  removing  the  uneasiness  that  is  felt  in  the  relations  be- 
tween Church  and  State,  a  baneful  uneasiness  on  more  than  one  account, 
and  so  much  lamented  by  all  good  men.  One  would  equally  succeed, 
without  confusion  or  separation  of  rights,  in  getting  citizens  to  "  render 
unto  Caesar  that  which  is  Caesar's,  and  to  God  that  which  is  God's." 

Another  great  peril  to  unity  is  the  Masonic  sect,  a  formidable  power 
which  has  long  oppressed  nations,  and  particularly  Catholic  nations.  In- 
solently proud  of  its  power,  its  resources  and  its  successes,  it  sets  every 
agency  at  work  to  everywhere  strengthen  and  extend  its  dominions,  fa- 
vored by  the  troubled  state  of  the  times.  From  dark  retreats,  in  which  it 
lays  its  plots  and  snares,  it  comes  out  into  the  broad  light  of  our  cities,  and, 
as  if  to  hurl  defiance  at  God,  it  is,  in  this  very  city,  the  capital  of  the  Cath- 
olic world,  it  has  established  its  headquarters.  What  is  most  deplorable 
is,  that  wherever  it  sets  foot,  it  makes  its  way  into  all  classes  and  all  in- 
stitutions of  the  State,  to  become,  if  possible,  sovereign  arbiter  of  every- 
thing. This  is  the  most  deplorable,  We  say,  for  both  the  perversity  of  its 
opinions  and  the  iniquity  of  its  designs  are  flagrant.     Under  color  of  vin- 


OF  OUR  HOLY  FATHER,  LEO  XIII.  21 

dicating  the  rights  of  man  and  reforming  society,  it  demolishes  Christian 
institutions,  repudiates  every  revealed  doctrine,  stigmatizes  as  supersti- 
tions religious  duties,  sacraments,  and  everything  sacred,  strives  to  de- 
prive of  their  Christian  character  marriage,  the  family,  the  education  of 
youth,  and  everything  relating  to  public  and  private  life,  as  well  as  to 
abolish  all  respect  for  human  and  divine  power  in  the  minds  of  the  peo- 
ple. The  worship  it  prescribes  is  the  worship  of  nature,  and  it  is  the 
principles  of  nature  it  proposes  as  the  sole  means  and  standard  of  truth, 
honesty  and  justice.  Thus,  obviously,  man  is  urged,  to  the  adoption  of 
the  manners  and  habits  of  an  almost  pagan  life,  if  the  increasing  and 
subtle  seductions  should  not  cause  him  to  descend  lower. 

Although  on  this  point  We  have  already  elsewhere  given  the  gravest 
warnings,  Our  apostolic  vigilance  imposes  upon  Us  the  duty  of  insisting 
thereon  and  repeating  again  and  again  that  one  can  never  be  too  strongly 
fortified  against  such  a  pressing  danger.  May  the  divine  clemency  bring 
to  nought  these  wicked  designs !  But  let  the  Christian  people  under- 
stand that  they  must  put  an  end  to  this  sect  and  once  for  all  throw 
off  its  dishonoring  yoke  ;  let  those  who  suffer  most  from  it,  Italians  and 
French,  be  the  more  earnest.  We,  ourselves,  have  already  said  what 
weapons  they  should  use,  and  what  tactics  they  should  pursue  in  the  ( 
struggle  ;  the  victory,  with  a  Chief  like  Him  who  said,  "  I  have  overcome 
the  world  "  (John  xvi.  33),  is  not  doubtful. 

This  double  danger  overcome  and  society  brought  back  to  the  unity 
of  the  faith,  a  mavelous  abundance  of  good  and  efficacious  remedies  for 
existing  evils  would  flow  therefrom.     We  will  indicate  the  principal. 

We  commence  with  what  touches  the  dignity  and  role  of  the  Church. 
The  Church  would  resume  the  honorable  rank  to  which  it  is  entitled,  and, 
free  and  respected,  it  would  pursue  its  way,  sowing  around  it  truth  and 
grace,  which  would  result  in  the  happiest  effects  to  society  ;  for,  estab- 
lished by  God  to  instruct  and  guide  mankind,  the  Church,  more  effica- 
ciously than  any  one,  can  turn  to  the  common  advantage  the  most  pro- 
found transformations  of  time,  supply  the  true  solution  to  the  most 
complicated  questions,  and  promote  the  reign  of  right  and  justice,  the 
firmest  foundations  of  society.  As  a  consequence,  a  reapproachment 
among  nations  would  be  brought  about,  a  most  desirable  thing  in  our 
epoch  to  prevent  the  horrors  of  war.  We  have  before  our  eyes  the  Eu- 
ropean situation.  For  already  a  number  of  years  a  peace  more  apparent 
than  real  is  seen.  A  prey  to  mutual  suspicion,  almost  all  nations  are 
rivaling  each  other  in  preparations  for  war.  Thoughtless  youth  are 
thrown  into  the  midst  of  the  dangers  of  military  life,  far  removed  from 
paternal  advice  and  guidance.  Robust  young  men  are  taken  from  work 
in  the  fields,  from  noble  studies,  from  commerce  and   art   and  made  to 


22  APOSTOLIC  LETTER 

serve  several  years  as  soldiers.  Hence  the  enormous  expenditure  and  the 
depletion  of  the  public  treasury  ;  hence,  too,  a  fatal  injury  is  inflicted  on 
the  wealth  of  nations  as  well  as  on  private  fortunes ;  and  they  have 
reached  that  point  that  they  can  no  longer  bear  the  burden  of  this  armed 
peace.  Is  that  the  natural  condition  of  society  ?  Now  it  would  be  impos- 
sible to  get  over  this  crisis  and  enter  on  an  era  of  true  peace  except 
through  the  beneficent  intervention  of  Jesus  Christ ;  for  to  repress  ambi- 
tion, covetousness,  and  the  spirit  of  rivalry — that  triple  fire  by  which  war 
is  generally  enkindled — nothing  would  avail  better  than  the  Christian 
virtues,  and  particularly  justice.  Do  they  wish  that  the  law  of  nations 
be  respected  and  the  obligations  of  treaties  inviolably  kept,  that  the  ties 
of  brotherhood  be  drawn  closer  and  made  firmer — let  everyone  be  per- 
suaded of  this  truth  that  "  justice  exalteth  a  nation."     (Prov.  xtv.,  34.) 

Internally,  the  renovation  of  which  We  speak  would  give  more  assured 
and  stronger  guarantees  for  public  security  than  laws  and  armed  force 
could  supply.  Everyone  sees  the  dangers  which  threaten  the  lives  of  cit- 
izens, and  the  tranquility  of  States  daily  aggravated  ;  and  a  succession 
of  horrible  outrages  must  certainly  have  opened  the  eyes  of  all  who 
doubt  the  existence  of  seditious  factions  conspiring  for  the  overthrow 
and  ruin  of  society.  A  double  question  is  exercising  minds  to-day,  the 
social  question  and  the  political  question,  and  both  are  assuredly  very 
grave.  Now,  however  praiseworthy  may  be  the  study,  experience,  and 
measures  brought  to  bear  to  get  a  wise  solution  conformable  to  justice* 
nothing  can  equal  the  Christian  faith  awakening  in  the  minds  of  the  peo- 
ple the  sentiment  of  duty,  and  giving  them  the  courage  to  fulfil  it.  It 
was  in  this  sense  not  long  ago  We  especially  dealt  with  the  social  ques- 
tion, resting  at  once  upon  the  principles  of  the  Gospel  and  natural  rea- 
son. As  to  the  political  question,  to  conciliate  freedom  and  powder — 
two  things  often  confounded  in  theory  and  widely  separated  in  practice 
— Christian  education  has  a  power  marvellously  far-reaching.  For  this 
incontestible  principle  once  laid  down  that  whatever  may  be  the  form  of 
government,  authority  always  emanates  from  God,  reason  recognizes  in 
the  one  the  legitimate  right  to  command,  and  imposes  on  others  the  co-' 
relative  right  to  obey.  This  obedience  cannot  be  prejudicial  to  human 
dignity  since,  properly  speaking,  it  is  God  is  obeyed  rather  than  man  ; 
and  God  has  reserved  His  most  rigorous  judgments  for  those  who  rule 
if  they  do  not  represent  His  authority  conformably  to  right  and  justice. 
On  the  other  hand,  individual  liberty  cannot  be  suspected  nor  odious  to 
anyone,  for  absolutely  inoffensive,  it  will  not  deviate  from  what  is  true 
and  just  and  in  harmony  with  public  tranquillity.  In  fine,  if  one  consid- 
ers what  the  Church  is  capable  of  in  its  character  or  mother  and  media- 
trix between  peoples  and  governments,  called  into  existence  to  help  both 


OF  OUR  HOLY  FATHER,  LEO  XL II.  23 

by  its  authority  and  its  counsels,  it  will  be  understood  how  important  it 
is  that  all  nations  should  resolve,  in  matters  of  the  Christian  faith,  to  adopt 
the  same  sentiment  and  the  same  profession. 

While  Our  mind  is  fixed  on  these  thoughts  and  Our  heart  earnestly 
desires  their  realization,  We  see  in  the  distant  future  a  new  order  of  things 
unfolded,  and  We  know  nothing  more  delightful  than  the  contemplation 
of  the  immense  benefits  which  would  be  the  natural  result.  The  mind 
can  hardly  conceive  the  powerful  influence  which  would  suddenly  take 
possession  of  every  nation  and  bear  them  on  towards  the  summit  of  all 
greatness  and  prosperity,  when  peace  and  tranquillity  would  be  estab- 
lished, when  the  progress  of  literature  would  be  favored,  when  among 
agriculturists,  workmen,  and  the  industrial  classes  would  be  founded,  on 
the  Christian  basis  which  we  have  indicated,  new  societies  capable  of 
suppressing  usury  and  widening  the  field  of  useful  labor. 

The  virtue  of  these  benefits  cannot  be  restricted  to  the  confines  of  civ- 
ilized nations,  but  it  would  extend  far  beyond  like  a  river  superabund- 
antly fertilizing.  For,  it  is  necessary  to  consider  what  We  said  in  the 
beginning,  that  numberless  people  are  waiting  from  age  to  age,  for  those 
who  will  bring  them  the  light  of  truth  and  civilization.  No  doubt,  in 
what  concerns  the  eternal  salvation  of  peoples,  the  counsels  of  divine 
wisdom  are  hidden  from  human  intelligence  ;  nevertheless,  if  unhappy  • 
superstitions  still  reign  on  so  many  shores,  it  must  for  the  most  part  be 
imputed  to  religious  quarrels.  For,  as  far  as  human  reason  can  judge  by 
events,  it  appears  evident  that  it  is  to  Europe  God  has  assigned  the  role 
of  gradually  diffusing  over  the  earth  the  benefits  of  Christian  civilization. 
This  grand  work,  the  heritage  of  previous  ages,  was  happily  and  prog- 
ressively proceeding  when,  in  the  sixteenth  century,  discord  suddenly 
broke  out.  Then  Christendom  was  rent  asunder  by  quarrels  and  dissen- 
sions ;  Europe  exhausted  its  strength  in  intestine  wars  and  struggles ;  and 
from  that  disturbed  period,  apostolic  expeditions  sustained  a  fatal  check. 
The  causes  of  discord  being  permanent  amongst  us,  what  is  there  sur- 
prising that  a  very  large  portion  of  men  should  still  abandon  themselves 
to  inhuman  customs  and  rites  condemned  by  reason.  Let  us  all  labor, 
then,  with  equal  ardor,  to  restore  ancient  concord  to  the  profit  of  all.  For 
the  restoration  of  this  concord,  as  well  as  the  propagation  of  the  Gospel, 
the  times  through  which  we  are  passing  seem  eminently  propitious ;  for 
the  sentiment  of  human  brotherhood  never  more  deeply  penetrated  minds, 
and  no  age  ever  saw  men  more  anxious  to  inquire  into  the  condition  of 
their  fellows,  to  know  them  and  succor  them ;  one  never  traversed  with 
such  rapidity  immense  distances  by  land  and  sea — valuable  advantages 
not  only  for  commerce  and  the  exploration  of  savants,  but  also  for  the 
diffusion  of  the  Divine  Word. 


24  APOSTOLIC  LETTER  OF  OUR  HOLY  FATHER,  LEO  XIII. 

We  are  not  unmindful  of  the  long  and  painful  labors  which  the  order 
of  things  we  would  wish  to  see  restored  demands  ;  and  more  than  one 
perhaps  will  think  that  We  are  too  hopeful,  and  that  We  are  pursuing  an 
ideal  which  is  more  to  be  wished  than  awaited.  But  We  put  all  our 
hope  and  confidence  in  Jesus  Christ,  Saviour  of  mankind,  remembering 
the  great  things  that  the  folly  of  the  Cross  and  its  preaching  formerly 
accomplished  in  presence  of  the  wisdom  of  the  world,  amazed  and  con- 
founded. 

We  beg  in  particular,  princes  and  rulers,  by  their  political  clearsight- 
edness and  their  solicitude  for  the  interests  of  the  people,  to  form  an 
equitable  appreciation  of  Our  designs,  and  to  second  them  with  their 
good  will  and  their  authority.  Should  only  one  part  of  the  fruits  We  ex- 
pect reach  maturity,  it  would  be  no  slight  benefit  in  the  midst  of  such  a 
rapid  decline  all  round,  when  the  uneasiness  of  the  present  is  joined  to 
the  apprehension  of  the  future. 

The  last  century  left  Europe  exhausted  with  its  disasters  still  trem- 
bling from  the  convulsions  which  had  agitated  it.  This  century,  which 
is  drawing  to  a  close,  is  it  not  vice  versa,  transmitting  as  a  heritage  to 
mankind  some  pledges  of  concord  and  a  hope  of  great  benefits  which  the 
community  of  the  Christian  faith  promises  ? 

May  that  God,  rich  in  mercy,  in  whose  power  are  the  times  and  the 
moments,  deign  in  His  infinite  goodness,  to  hearken  to  Our  wishes  and 
hasten  the  fulfilment  of  that  promise  of  Jesus  Christ,  "  And  there  shall 
be  one  fold  and  one  Shepherd."    (John  x.,  16.) 

Given  at  Rome,  near  St.  Peter's,  the  twentieth  day  of  June  of  the  year 
1894,  of  Our  Pontificate  the  Seventeenth. 

LEO  XIII.,  POPE. 


ADVERTISEMENT. 


ESSENTIAL    TO     THE     RIGHT    UNDERSTANDING     AND     PROPER     USE    OF     THE    FOL- 
LOWING   WORK. 

HE  present  treatise  was  first  compiled  for  the  particular  use  of  an 
illustrious  personage  of  rank  and  station,  and  as  it  was  consid- 
ered, by  those  who  are  to  direct  my  actions,  that  it  might  be 
conducive  to  the  good  of  all ;  that,  then,  you  may  make  the 
proper  use  of  it  which  I  intend,  consider  attentively  the  following  advice, 
regaoding  the  holy  sacrifice  of  the  Mass,  which  is  the  true  fountain  of 
the  glories  of  Jesus,  and  the  source  of  all  His  graces  to  man. 

Endeavor  to  hear  Mass  every  day,  if  health  and  circumstances  will 
permit  you.  Let  neither  heat  nor  cold,  company  nor  pastime,  sloth  nor 
indifference,  the  fading  world  nor  its  pursuits,  hinder  you  from  it.  It  will 
be  little  more  than  half  an  hour  each  day  given  to  God,  who  gives  you 
all ;  it  is  much  that  God,  who  promises  you  rewards  exceedingly  great, 
should  be  content  with  so  little.  Many  have  escaped  great  dangers  for 
having  repaired  to  the  church  to  hear  Mass,  yet  it  is  better  to  hear  it  for 
the  pure  motive  of  God's  glory  than  for  any  self-interest ;  if  you  wish 
truly  to  please  God,  direct  all  your  actions  to  His  honor.  Do  not  say, 
"  I  am  not  bound  to  hear  Mass  every  day,"  for  neither  is  God  bound  to 
do  you  many  favors,  and  to  preserve  you  from  many  dangers :  if,  then, 
God  does  for  you  more  than  He  is  bound  to  do,  do  you  for  Him  more  than 
you  are  bound  to  do. 

To  do  things  only  because  you  are  bound  comes  rather  from  servile 
fear  than  from  filial  love ;  he  that  hears  Mass  only  on  Sundays  and  holy- 
days  would  omit  it  then,  too,  if  he  could  save  his  soul  otherwise.  Do  not 
say,  "  I  have  too  much  to  do,"  etc.,  as  if  the  service  of  God  were  none  of 
your  employments,  as  if  business  would  be  worse  done  for  having  begged 
God's  assistance  to  go  through  it.  Do  not  say,  "  I  cannot  lose  so  much 
time  in  the  morning ;  my  affairs  are  too  many ;  "  nothing  is  too  much 
where  all  is  due ;  half  an  hour  is  well  spent  where  eternity  is  promised. 


26  ADVERTISEMENT. 

Henry  the  Third  of  England  had  more  to  do  than  you,  having  a  king- 
dom to  govern,  and  yet  he  could  find  time  to  hear  three  high  masses 
every  day.  King  David  was  a  greater  and  a  busier  man  than  you,  and 
yet  he  could  find  leisure  to  praise  God  seven  times  a  day  ;  nay,  rather 
than  fail  in  such  a  duty,  he  would  rise  at  midnight  to  sing  His  praises. 
All  the  employments  of  a  court  could  not  hinder  David  from  becoming  a 
saint,  and  the  follies  and  joys  of  this  fading  world  must  hinder  you  from 
becoming  even  a  tolerable  Christian.  Do  not  say,  M  Such  devotions  be- 
long to  cloisters ;  another  course  is  necessary  for  people  in  the  world." 
Do  not  say,  "  I  cannot  rise  to  hear  Mass  ;  "  it  is  too  soon  to  rise  for  those 
who  do  not  go  to  bed  at  night,  but  in  the  morning  ;  but  this  is  not  to  live 
like  men,  but  like  bats  and  owls.  He  that  has  a  mind  to  change  day  thus 
into  night  would  do  well  to  change  also  his  hemisphere  ;  it  is  at  the  an- 
tipodes, only,  that  a  person  may  go  to  bed  without  disedification  at  the 
time  that  we  are  rising. 

Say  not,  in  fine,  "  It  is  too  far  to  the  church ;  it  is  too  cold  to  go 
thither ;  it  rains,"  etc. ;  for  it  is  your  devotion  that  is  too  cold,  not  the 
weather ;  it  is  you  that  are  too  far  from  God,  not  the  church  from 
you.  Three  kings  came  from  the  east,  thirteen  days'  journey,  in  the 
depth  of  winter,  to  adore  our  Saviour  in  Bethlehem ;  and  you,  fine  lady 
or  gentleman,  think  it  too  far  to  go  a  few  minutes'  walk  to  adore  your 
Saviour  on  His  altar.  Having  received  from  God  the  best  of  earthly 
blessings,  plenty  and  ease,  be  ashamed  not  to  give  Him  the  first-fruits  of 
the  day,  and  the  best  of  your  services.  Either  return  Him  what  is  His, 
or  due  thanks  for  them.  Be  either  more  grateful  to  Him,  or  less  beholden. 
What  a  shame,  to  owe  all  to  Him,  and  pay  Him  nothing  !  It  is  unpar- 
donable presumption  to  expect  from  Him  daily  bread,  and  yet  refuse  Him 
daily  praise. 

Now,  if  a  saint  of  the  primitive  Church,  by  God's  permission  and 
power,  were  sent  down  from  heaven,  and  should  see  with  what  presump- 
tion some  of  our  slothful  fine  ones  expect  to  get  to  heaven  by  serving 
God  half  an  hour  a  week,  and  that  without  love  or  devotion,  surely  he 
would  be  astonished  at  how  cheap  a  rate  they  intend  to  purchase  those 
inestimable  treasures  which  cost  Him,  and  all  who  reign  with  Him  in 
glory,  so  much  sweat  and  blood.  Break,  then,  through  the  chains  of 
sloth,  which  weigh  you  down ;  and  if  God  gives  you  grace  to  shake  off 
the  demon  of  sloth  and  his  spiritual  lethargy,  give  Him  the  honor- of  it, 
and  say  to  Him,  with  David,  "  You  have  broken  my  chains,  I  will  sacri- 
fice to  you  an  offering  of  praise."  If  you  be  really  thus  disposed  to  offer 
a  daily  sacrifice  of  praise  to  God,  do  it  in  the  following  manner : 

On  entering  the  church,  leave  all  your  distractions  at  the  door ;  make 
a  truce  with  the  affairs  of  the  boisterous  world  for  half  an  hour ;  appease 


AD  VER  TISEMENT.  2  7 

your  passions ;  compose  your  body  and  countenance ;  let  your  looks  be 
serious,  pious  and  recollected ;  perch  not  on  a  stool,  nor  lean  slothfully 
on  a  form,  with  your  head  reclined  upon  your  hands,  as  if  you  intended 
rather  to  imitate  Peter  sleeping  in  the  garden,  than  Christ  praying  there. 
Kneel  not  on  one  knee,  as  if  mocking  Christ,  and  acting  the  Jew's  part, 
who  spat  on  our  Saviour's  face ;  He,  to  whom  all  honor  and  glory  is  due, 
will  not  be  content  with  half-worshiping ;  gaze  not  about  you — you  are 
in  the  house  of  God,  which  ought  to  be  a  house  of  profound  prayer ;  you 
are  in  the  church,  not  in  the  street ;  at  Mass,  not  at  a  ball.  In  fine,  let 
your  eyes  be  modestly  fixed,  either  upon  the  ceremonies,  or  upon  this  lit- 
tle book  ;  let  your  head  be  humbly  bent,  like  those  angels  seen  in  a  vision 
encompassing  the  altar,  as  St.  Chrysostom  relates  in  his  sixth  book  on  the 
priesthood. 

Avoid,  as  much  as  possible,  all  coughing,  spitting,  sighing,  sobbing, 
and  loud  praying,  but  especially  all  talking  and  whispering  in  the  church. 
How  edifying  to  behold  a  large  congregation  at  Mass !  what  a  fine  sight 
to  see  so  many  kneel  and  rise,  and  adore  together  in  silence,  as  if  ani- 
mated by  the  Spirit  of  God,  or  as  if  they  had  but  one  heart  and  one  soul, 
like  the  primitive  Christians. 

The  design  proposed  in  this  little  work  is,  to  instruct  such  pious  souls 
as  aspire  to  perfection,  rather  by  the  way  of  love  than  of  precept ;  they 
will  find  in  it  many  addresses  and  appeals  to  the  affections,  which  regard 
the  three  states  of  a  spiritual  life,  the  purgative,  the  illuminative,  and  the 
unitive  ;  and  it  is  hoped  the  Holy  Ghost  will  finish  the  work.  The  same 
order  is  observed  as  God  Himself  commonly  observes  in  leading  souls  to 
the  perfection  of  His  love. 

First,  He  causes  them  to  conceive  a  great  hatred  for  the  disorders  of 
their  past  life,  and  inspires  them  with  sentiments  of  contrition,  like  those 
expressed  in  the  prayer  to  "Jesus  crucified,"  and  the  act  of  "Reparation 
of  honor  to  our  Lord  Jesus  Christ,  in  the  most  adorable  sacrament  of  our 
altar,"  contained  in  the  first  part  of  this  book,  where  is  also  laid  down 
the  great  difference  between  our  Saviour's  life  and  ours,  to  excite  our 
compunction  the  more  ;  with  short  acts  of  the  principal  virtues. 

Second,  as  our  Lord  is  the  true  model  of  every  virtue,  especially  of 
love,  in  order  to' excite  us  the  more  to  love  and  imitate  Him  it  is  shown 
in  the  second  part,  by  way  of  meditation,  how  amiable  our  blessed  Jesus 
is ;  how  much  He  loves  us,  and  how  little  we  love  Him. 

And  lastly,  as  He  is  the  way  that  leads  to  the  Father,  and  that  it  is 
His  love  that  conducts  us  to  divine  love,  we  shall  find,  in  the  third  part, 
most  powerful  motives  thereto,  most  devout  contemplations  and  pious 
litanies  and  other  exercises,  to  obtain  it  of  God,  and  to  enable  us  to  prac- 
tice it  in  the  most  excellent  manner  ;  especially  in  the  holy  sacrifice  of 


28  ADVERTISEMENT. 

the  Mass,  and  in  holy  Communion,  which  is  the  most  perfect  bond  of 
union  here  below  between  the  Christian  soul  and  its  God. 

I  am  assured  that  they  who  practice  these  devotions  will  soon  expe- 
rience the  abundant  fruit  of  them  and  make  rapid  progress  in  the  ways 
of  divine  love.  But  one  of  the  greatest  advantages  of  this  little  book  is 
this,  that  such  as  are  in  the  habit  of  meditation,  and  often  experience 
little  relish  in  it,  may  here  find  wherewithal  to  entertain  themselves 
easily,  and  nourish  their  devotion  ;  and  that  they  who  have  already 
tasted  how  sweet  it  is,  may  meet  with  an  easy  method  to  attain  a  high 
degree  of  contemplation. 


THE  GLORIES  OF  JESUS. 


THE  GLORIES  OF  JESUS 


THE  FIRST  PART. 

ON    THE    PRINCIPLES    OF    A    PURGATIVE    LIFE. 
A  Devout  Prayer  to  Jesus  crucified,  to  excite  us  to  Contrition. 

MY  God !  I  acknowledge  to  you  that  I  have  been,  and  still  am, 

hardened  and  insensible  to  all  your  benefits  and  attractions  of 

love  ;  I  have   had  a  heart  of  stone,  not  of  human  sensibility, 

much  less  of  a  Christian.     I  have  had  neither  fear  nor  love  for 

you — if  I  had,  would  I  have  offended  you  as  I  have  done  ? 

But,  O  my  God !  if  it  be  your  good  pleasure,  grant  me  the  favor  you 
have  promised  your  own  ;  take  from  me  this  flinty  heart,  this  heart  of 
stone,  and  give  me  a  feeling  one,  one  willing  to  be  moved  by  your  in- 
structions and  ofrace. 

It  is  for  you,  O  my  God,  who  have  changed  rocks  into  fountains  of 
water,  and  drawn  springs  out  of  hard  stone,  to  work  this  change  in  me. 
Use  in  my  regard  your  all-powerful  goodness,  strike  my  heart  with  the 
attractions  of  your  love,  and  cause  torrents  of  tears  to  gush  forth. 

O  my  God  !  it  is  but  just  I  should  imitate  the  prophet  David,  and  after 
having  so  much  offended  you,  my  bread  should  be  the  bread  of  weeping, 
and  my  drink  tears  in  abundance,  and  my  only  nourishment  day  and 
night. 

O  my  Saviour,  since  the  rocks  were  split  asunder,  and  the  graves  were 
opened  at  your  death,  it  is  but  just  that  my  heart,  too,  should  break  with 
sorrow,  and  my  breast  should  burst  with  sighs,  and  my  eyes  should  be 
turned  into  fountains  of  water,  for  having  so  much  offended  you,  who 
shed  for  me  all  the  blood  of  your  veins. 

O  Jesus,  the  corner-stone  in  the  heavenly  Jerusalem,  the  foundation 
stone,  breaking  to  pieces  all  that  resist  you,  break  down  the  obduracy  of 
my  heart ;  spare  it  not ;  grief,  sorrow,  sighs,  tears,  compunction,  penance, 


30  THE  GLORIES  OF  JESUS. 

mercy,  is  all  I  ask  of  you  ;  refuse  me  not ;  this  is  what  you  require  of  me, 
and  what  I  expect  from  you,  and  beg  of  your  infinite  goodness. 

It  is  but  just  that  my  sorrows  should  equal  my  sins  ;  but,  alas,  they 
have  been  numberless  and  my  repentance  trifling.  Oh,  that  I  could  con- 
tain within  my  soul  the  groans  of  David,  the  sighs  of  Magdalen,  the  tears 
of  St.  Peter,  the  repentance  of  St.  Augustine,  the  grief  of  all  other  illus- 
trious penitents,  who  of  sinners  became  great  saints  ! 

Teach  me,  O  Lord,  that  sin  deserves  infinite  hatred ;  Oh,  that  I  could 
hate  it  as  it  deserves !  O  my  Jesus,  that  I  could  have  the  infinite  sorrow 
and  hatred  for  my  sins  that  you  have  had !  but  as  I  have  not,  and  cannot 
have  it,  I  humbly  offer  you  all  you  have  given  me,  in  union  with  your 
own. 

I  know  there  is  a  vast  disparity  between  my  sins  and  my  repentance 
for  them  ;  and  would  to  God  my  sorrow  surpassed  my  crimes !  but  as 
you  were  pleased,  my  divine  Saviour,  not  only  to  enlighten  our  souls  with 
pure  light,  but  to  lead  them  to  grace  and  love,  I  entreat  you  to  carry  my 
will  as  far  as  my  knowledge  ;  and  as  I  know  by  faith  that  you  are  infinite 
goodness  and  loveliness,  I  desire,  by  the  help  of  your  grace,  to  love  you 
infinitely.  And  as  I  understand,  also,  that  sin  contains  in  itself  an  infinite 
malice,  as  it  were,  I  desire,  with  the  help  of  your  grace,  to  conceive  an  un- 
feigned hatred  for  it ;  yes,  my  God,  I  desire  to  direct  all  my  will  to  the 
love  of  you,  and  to  the  hatred  of  sin. 

But,  O  my  sweet  Jesus,  if  my  grief  does  not  equal  my  sins,  yours  in- 
finitely surpasses  them,  and  is  capable  of  blotting  out  the  sins  of  a  million 
of  worlds  ;  for  this  reason  I  offer  you  all  your  own  detestation  of  sin,  and 
it  is  through  it  I  hope  from  the  eternal  Father,  and  from  you,  the  pardon 
of  all  my  sins.  Dear  Jesus,  neither  suffer  my  sorrow  to  be  insincere,  nor 
my  hopes  vain. 

If  your  most  faithful  servants  have  beaten  their  breasts  so  violently  at 
the  thought  of  their  sins,  and  of  your  goodness,  it  is  but  just,  my  Saviour, 
that,  at  the  sight  of  the  sad  state  to  which  my  sins  have  reduced  me,  I 
should  even  tear  my  breast  in  the  bitterness  of  my  soul,  crying  out, 
"  Mercy,  Jesus,  mercy  !  " 

O  tender  Father,  behold  here  your  prodigal  child. 

O  charitable  Shepherd,  behold  your  lost  sheep. 

O  adorable  Saviour,  with  your  blood  you  purchased  me. 

Suffer  it  not  to  be  shed  in  vain. 

Looking  at  the  feet  of  the  Crucifix,  say, 

O  my  Saviour,  for  the  rest  of  my  days,  may  I  be  fixed,  like  holy  Mag- 
dalen, at  the  foot  of  the  cross,  that  my  feet  may  never  walk  one  step  out 
of  your  holy  ways. 


THE  GLORIES  OF  JESUS. 


31 


Looking  at  the  hands,  say, 

O  my  God,  may  I  never  offend  you  with  my  hands,  seeing  yours  were 
pierced  with  nails  for  the  ill  use  I  have  made  of  mine. 

Looking  at  the  side,  say, 

O  my  Jesus,  that  my  heart  would  pass  through  this  wound  into  yours, 
or  that  yours  would  pass  into  mine,  to  the  end  that  I  may  live  in  you,  and 
you  in  me,  and  that  I  may  never  be  separated  from  you. 

Looking  at  the  heart,  say, 


H 

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'  a 

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*  ? 

a1  to 

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c^ 

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j    <-t 

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Won 

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> 

Z 

o 
< 
> 


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■o 

s 

O 

o 
3 

a 

M 
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o 


1      ivi^ 

2  ffi 

"1  G- 


fl> 


O  Heart  of  Jesus,  drowned  in  sorrows  for  my  vain  joys.  Heart  of 
eaviness  for  my  sinful  pastimes.  Heart  of  Jesus, 
he  rashness  of  my  desires.  Heart  of  Jesus,  covered 
shame  of  my  sins.  Heart  of  Jesus,  wounded  with 
enormity  of  my  crimes.  O  Heart  of  Jesus,  pierced 
he  number  of  my  disorders  ! 

sweet,  tender,  peaceful,  compassionate,  sincere, 
il  ;  O  furnace  of  love !  O  treasure  of  all  graces !  O 
source  of  all  the  sorrows  of  love  that  ever  did,  do, 
ts  of  men,  infuse  into  my  miserable  heart  all  that 
i,  and  sighing,  which  you  fostered  in  the  hearts  of 
ts. 

nned  as  much  as  theirs,  why  should  it  not  be  filled 
1  May  a  holy  contrition  emanate  from  the  heart  of 
dispositions  to  receive  it.  May  tears,  O  Jesus,  flow 
panied  with  sorrow,  shame,  hatred,  and  love.  A 
so  loving,  but  so  little  loved,  and  so  much  offended. 

iiold  yourself  in  humble  and  respectful  silence  before  God.     Then  say  to  your  own  heart, 

Oh,  miserable  heart  of  mine,  all  defiled  with  sin,  filled  with  malice, 
swollen  with  pride,  poisoned  with  self-love !  Oh,  heart  filled  with  vices, 
and  wholly  devoid  of  virtues  !  Oh,  heart,  all  open  to  sentiments  of  nature, 
and  wholly  closed  against  motions  of  grace  !  So  covetous,  and  at  the  same 
time  so  prodigal  ;  so  sparing  toward  the  Creator,  and  so  lavish  to  the 
creature !  Oh,  heart,  so  beloved  of  Jesus,  and  loving  Jesus  so  little ! 

Oh,  my  poor  heart,  foul,  libertine,  impious,  ungrateful,  envious,  covet- 
ous, sensual,  choleric,  revengeful,  slothful,  negligent,  miserable,  earthly 
heart,  so  sensible  to  everything  that  relates  to  the  world,  and  so  insensi- 
ble to  your  own  disorders  ;  so  yielding  to  your  own  passions,  and  so  hard- 
ened to  all  divine  inspirations.  Oh,  wicked,  treacherous  heart  ;  heart  of 
stone,  nay,  harder  than  the  very  rocks,  for  they  afford  the  richest  foun- 
tains of  water,  and  you,  with  much  difficulty,  afford  a  few  drops  of  tears, 
even  at  the  very  season  when  you  see  your  Saviour,  covered  with  streams 


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32  THE  GLORIES  OF  JESUS. 

of  blood,  shed  in  His  agony  and  bloody  sweat  in  the  garden,  in  His  un- 
merciful scourging,  and  in  His  crucifixion  for  your  sake. 

To  the  heart  of  Jesus,  and  your  own  heart,  say, 

What  difference  between  hearts !  between  your  heart,  O  Jesus,  and 
mine ! — yours  pure,  mine  foul — yours  patient,  mine  impatient — yours  soft, 
mine  inflexible — yours  faithful,  mine  perfidious — your  heart  benign,  mine 
malignant — yours  noble,  mine  base — yours  all  holiness,  mine  wickedness 
— yours  constant  in  doing  good,  mine  inconstant  in  good,  and  constant 
only  in  the  working  of  iniquity. 

Oh,  what  vast  and  endless  difference !  But  suffer  me,  O  my  dear 
Saviour,  to  tell  you  in  all  humility  and  sincerity  that  you  have  taken  a 
heart  by  nature  like  mine,  that  mine  by  grace  might  become  like  yours. 

Well,  then,  my  adorable  Redeemer,  if  it  be  your  good  pleasure,  render 
my  heart  like  yours.  Yours  is  pure,  make  mine  pure  too ;  create  a  clean 
heart  within  me,  O  God,  and  renew  a  right  spirit  within  my  bowels  ; 
yours  is  humble,  make  mine  so  too ;  your  heart  is  docile,  sincere,  good- 
natured,  overflowing  with  love,  and  free  from  guile ;  make  mine  so  like- 
wise, O  Master  of  hearts.  May  your  heart,  O  Jesus,  wholly  possess  mine, 
and  may  mine  wholly  melt  into  yours. 

O  my  Jesus,  let  our  hearts  be  no  longer  two,  but  one — one  faithful, 
devout,  gracious,  charitable,  and  holy  heart ;  this,  O  my  Saviour,  shall 
henceforth  be  my  whole  study  and  endeavor — to  entertain  nothing  in  my 
heart  but  what  finds  place  in  yours,  namely,  humility,  purity,  patience, 
fortitude,  charity,  and  love.  Nothing  but  Jesus  and  His  love  ;  my  heart 
is  no  longer  mine  :  it  entirely  belongs  to  Jesus. 

Dilate  and  expand  it  as  you  please,  it  is  wholly  yours  ;  happy  for  me 
had  it  been  always  so  ;  but  by  your  grace  it  is  so  now,  and  shall  ever  be. 

0  heart  of  Jesus  !  O  love  of  Jesus  !  forever  Jesus  ! 

Here  repose  in  silence  and  love. 
Acts  of  Reparation  of  Honor  to  our  Lord  Jesus  Christ,  in  the  sacrament  of  His  love. 

Praised  be  the  holy  name  of  Jesus  in  the  adorable  sacrament ! 

My  God,  my  Saviour,  my  Lord  Jesus  Christ,  with  all  my  heart  I  adore 
you,  and  all  your  infinite  perfections,  in  the  most  adorable  sacrament  of 
our  altars,  in  atonement  for  all  my  irreverence  and  enormous  and  innu- 
merable impieties,  and  all  those  that  have  been  committed  against  it  since 
its  first  institution,  and  shall  ever  be  committed. 

Yes,  O  my  God,  I  adore  you  in  the  sacrament  of  your  love.     Oh,  that 

1  could  pay  you  all  the  homage  you  deserve  !  But  as  far  as  I  am  able, 
with  your  assistance,  I  desire  to  do  it  with  all  the  perfection  a  creature  is 
capable  of. 


THE  GLORIES  OF  JESUS.  33 

To  enable  me  the  better  to  fulfill  this  sacred  duty,  I  beseech  you,  my 
dear  Saviour,  that  the  perpetual  adoration  of  your  holy  mysteries,  already 
so  widely  extended  and  established  in  so  many  places  through  the  zeal 
of  fervent  priests  and  pious  bishops,  may  become  more  general  all  over 
the  world,  but  especially  in  this  country ;  and  that  all  its  associates  may 
acquit  themselves  faithfully  of  so  sacred  a  function  ;  that  as  you  are  in- 
cessantly on  our  altars  through  love  for  us,  we  may  untiringly  crowd 
about  them  to  pay  you,  one  for  the  other,  the  tribute  of  our  adoration 
and  love. 

I  adore  you,  then,  my  God,  wherever  you  repose  in  these  august 
mysteries,  for  myself  and  for  all  mankind,  for  all  my  associates  in  the 
**  perpetual  adoration,"  for  all  devoted  to  your  love  in  the  blessed  sacra- 
ment, for  all  those  who  never  adored  you  in  it,  nor  ever  will,  nor  do  at 
present. 

I  adore  you,  in  particular,  O  my  amiable  Saviour,  for  all  heretics,  schis- 
matics, impious  atheists,  blasphemers,  sorcerers,  magicians,  Jews,  Mahom- 
etans and  idolaters.  I  adore  you  for  all  who  neglect  to  receive  you,  and 
deprive  themselves  of  so  great  an  advantage,  some  by  not  celebrating, 
others  by  not  communicating  ;  for  all  who  receive  you  unworthily,  or, 
after  having  received  you  in  the  state  of  grace,  have  shamefully  obliged 
you  to  depart  by  mortal  sin,  and  for  all  those  who  offend  you  at  present 
or  shall  offend  you  to  the  end  of  time. 

I  adore  you,  my  Saviour,  in  reparation  of  so  many  immodesties  daily 
committed  in  your  divine  presence  in  our  churches  ;  for  all  those  who 
have  neglected  to  hear  Mass,  to  visit  you  in  the  holy  sacrament,  and  to 
adore  you  when  you  are  exposed  for  "benediction  ;  "  for  all  those  who 
offend  you  at  present  or  will  ever  offend  you  by  their  neglect,  irreverence 
or  impiety. 

Lastly,  my  God,  I  adore  you  in  the  sacrament  of  your  love  for  all 
those  who  do  not  acknowledge  you  present  there,  and  for  those  who  ac- 
knowledge your  presence,  but  do  not  adore  you  ;  and  I  desire  to  make 
at  present  as  many  acts  of  faith,  love,  adoration,  thanks,  and  atonement 
as  were  ever  committed  of  impiety  against  your  divine  Majesty  ;  wish- 
ing, with  all  the  affection  of  my  heart,  to  love,  bless,  praise  and  adore  you 
in  your  sacred  mysteries  for  ages  of  ages,  as  much  as  you  are  neglected 
and  offended  by  sinners  and  reprobates,  on  earth  or  in  hell. 

O  my  God,  with  the  most  profound  respect  and  humility  I  join  in  love 
and  adoration  with  the  whole  Church,  triumphant,  militant  and  suffering, 
humbly  beseeching  you  to  accept  the  offering  I  make  you,  and  to  grant 
me  the  favor  to  be  able  to  appear  often  before  you  in  this  adorable  sacra- 
ment ;  to  adore  you  so  humbly,  receive  you  so  purely,  and  preserve  you 
so  faithfully  during  my  whole  life,  that  after  my  death  you  may  vouch- 


34  THE  GLORIES  OF  JESUS. 

safe  to  call  me  to  yourself,  and  lodge  me  in  your  paradise,  there  to  adore 
you  forever,  with  all  the  blessed.  Amen. 

Serious  Reflections  on  the  opposition  of  our  lives  to  the  holy  life  of  Jesus. 

Jesus  Christ  has  suffered  hunger  and  thirst,  and  I  am  not  ashamed  to 
eat  and  drink  to  excess. 

Jesus  Christ  had  His  sacred  hands  and  feet  pierced  with  nails,  and  I 
employ  mine  in  working  iniquity,  and  in  walking  in  the  ways  of  unright- 
eousness. 

Jesus  Christ  had  His  pure  and  virginal  body  torn  and  mangled,  and  I 
have  the  sacrilegious  impiety  to  defile  mine. 

Jesus  had  His  tongue  and  lips  drenched  with  vinegar  and  gall,  and  I 
seek  to  gratify  mine  with  a  thousand  forbidden  delights  and  wicked  de- 
filements. 

Jesus  was  humble  and  patient,  and  I  am  still  proud  and  hasty. 

Jesus  was  silent,  and  answered  not  a  word  when  struck  and  reviled, 
and  I  can  suffer  nothing  without  crying  out  with  the  utmost  impatience, 
as  though  I  suffered  the  greatest  wrongs. 

Jesus  prayed  for  His  executioners,  and  I  am  ever  ready  to  fly  in  the 
face  of  those  who  do  me  the  least  injury. 

Jesus,  for  the  love  of  me,  abides  day  and  night  in  the  blessed  sacra- 
ment, and  I  am  weary  of  spending  a  few  moments  with  Him  to  adore 
Him,  and  am  often  so  ungrateful  as  to  offend  Him  in  His  temple. 

Jesus  has  prayed  so  devoutly  for  me,  and  I  pray  so  carelessly  for 
myself. 

Jesus  remains  constantly  in  His  Church  for  my  sake,  and  I  cannot  stay 
with  Him  for  a  moment  without  quitting  Him  in  thought,  and  thinking 
of  earthly  things. 

Jesus  loads  me  daily  with  benefits,  and  I  constantly  afflict  Him  by  my 
crimes  and  offences. 

Jesus  led  a  life  of  poverty  and  sufferings,  and  I  am  constantly  seeking 
my  own  ease  and  convenience,  and  if  thus  my  whole  life  be  in  direct  op- 
position to  His,  what  must  I  expect  from  Him  at  the  hour  of  my  death  ? 

[As  Mary  is  styled  the  Refuge  of  Sinners,  and  may  be  justly  called  a 
city  of  refuge  for  all  those  who  are  outlawed,  the  holy  rosary,  of  which 
she  is  the  Queen,  is  a  most  excellent  devotion  for  all  sinners  who  would 
enter  into  the  ways  of  justice,  and  may  be  said,  in  meditating  on  the  fol- 
lowing acts  of  the  principal  virtues.] 

On  the  Cross. 

O  good  cross,  O  precious  cross,  may  He  who  has  redeemed  me  by 
you  receive  me  into  heaven  by  you  ! 


THE  GLORIES  OF  JESUS.  35 

On  the  first  decade  bead. 

My  God,  I  detest  all  my  past  sins :  at  present  I  open  my  heart  to  all 
your  graces,  and  henceforth  I  desire  to  live  and  die  in  your  love  and 
service. 

On  the  little  grains. 

i.  O  my  God,  you  are  infinitely  good  and  amiable  ;  I  am  therefore 
sincerely  sorry  for  having  offended  you,  and  I  would  willingly  feel  all  the 
compunction  and  affliction  of  heart  of  all  creatures. 

2.  My  God,  I  renounce  from  this  moment  all  my  evil  habits,  and  form 
the  most  determined  resolution  to  leave  them  forever. 

3.  O  my  God,  I  believe  all  you  have  taught,  and  that  your  Church 
teaches,  with  all  the  faith  that  ever  enlivened  any  one's  devotion. 

4.  O  my  God,  I  hope  in  your  infinite  goodness  as  firmly  as  ever  any 
one  did,  does,  or  shall  do,  to  the  end  of  time. 

5.  O  my  God,  I  love  you,  and  desire  to  love  you  more  than  all  creatures. 

6.  O  my  God,  I  sincerely  thank  you  for  all  your  benefits  and  favors, 
with  the  utmost  sense  of  gratitude. 

7.  O  my  God,  I  offer  you,  in  union  with  the  merits  of  your  divine  Son, 
all  the  acts  of  virtue  of  all  the  saints  and  of  all  creatures. 

8.  My  God,  I  resign  myself  into  your  divine  hands,  to  suffer  for  your 
love  all  the  afflictions  that  have  or  will  be  endured  by  all  creatures. 

9.  My  God,  I  entreat  you  for  all  the  necessities  of  the  living,  the  dying 
and  the  dead,  with  all  the  earnestness  that  ever  any  creature  used  in  his. 
addresses  to  you,  or  shall  ever  use  to  the  end  of  the  world. 

10.  My  God,  I  will  be  yours,  and  desire  to  be  yours,  with  all  the  ear- 
nest desires  of  all  creatures  to  the  end  of  the  world,  to  an  infinite  extent, 

and  for  all  eternity. 

On  the  last  decade  bead. 

Holy  Virgin,  Mother  of  mercy,  be  pleased  to  entreat  your  divine  Son 
to  have  mercy  on  us.  Mercy,  Jesus,  mercy  !  Be  unto  us  a  Saviour — 
Jesus,  Jesus,  Jesus. 

O  Mary,  you  desire  so  much  to  see  sinners  converted  and  live ;  this  is 
one  favor  I  earnestly  ask  of  you,  to  obtain  for  me  a  true  and  sincere  con- 
version, through  the  sufferings  and  merits  of  your  dear  Son  ;  and  through 
that  grief  you  felt  on  Calvary,  when  you  beheld  Jesus  expire  on  the  cross, 
obtain  for  me  a  happy  death,  that  by  expiring  in  the  friendship  of  Jesus, 
I  may  come  to  love  Him  and  you  forever  in  heaven.     Amen. 

Select  Devotions  to  excite  Sorrow,  Compunction,  and  Love. 

O  my  divine  Saviour,  I  give  you  sincere  thanks  for  waiting  so  long 
for  my  repentance,  else  I  might  now  have  been  in  hell ;  I  am  sorry  for 
having  offended  you,  as  time  has  been  given  me  to  repent,  and  it  grieves 


36  THE  GLORIES  OF  JESUS. 

me  to  think  on  my  past  ingratitude,  and  my  forgetfulness  of  you ;  now 
I  turn  to  you  for  mercy,  and  grant  that  I  may  ever  love  you  more  than 
all  things  else,  nay,  more  than  myself. 

May  I  live  for  you  alone,  my  Redeemer,  who  died  on  the  cross  for  the 
love  of  me. 

O  Jesus,  separate  my  heart  from  this  world  before  death  severs  me 
from  all ;  give  me  the  aid  of  your  grace,  as  you  know  my  weakness,  to 
enable  me  to  die  to  all  things  but  to  you,  my  sovereign  good,  with  whom 
I  hope  to  live  for  ever.  Ah,  let  me  not  be  confounded,  but  rather  be  con- 
verted and  live  a  life  of  love.  How  often,  O  my  God,  have  I  deserved 
eternal  death  !  Oh,  that  I  never  had  offended  you !  Many  years  of  my 
life  are  already  past,  and  death  is  near  at  hand,  and  what  good  have  I 
done  for  eternity  ? 

Jesus  died  for  my  sins,  and  will  I,  ungrateful  sinner,  continue  to  offend 
Him  ?  But,  my  Redeemer,  away  with  my  monstrous  ingratitude !  away 
with  my  miserable  and  depraved  inclinations,  that  so  often  enslaved  me ! 
I  renounce  them  henceforth  for  love  of  you.  I  shall  ever  bear  in  mind 
your  bitter  death  ;  grant  that  I  may  ever  love  you,  and  never  offend  you. 

Make  me  sensible,  O  my  God,  of  the  injustice  I  have  been  guilty  of 
in  turning  my  back  upon  you,  my  sovereign  good,  and  going  after  empty 
creatures.  Grant  me  true  compunction  of  heart  to  deplore  forever  my 
past  ingratitude.  O  that  I  had  died  rather  than  ever  have  offended  you ! 
Suffer  me  no  longer  to  live  unmindful  of  your  love  for  me.  I  love  you 
above  all  things,  and  desire  so  to  love  you  for  ever. 

The  mercies  of  the  Lord  I  will  sing  for  ever.  He  was  angry  for  my 
sins,  but  still  was  mindful  of  His  mercy,  and  had  pity  on  me.  He  said, 
"  Be  converted  to  your  God,  and  live."  O  accursed  sin,  which  made  me 
lose  my  God,  how  much  I  do  abhor  and  detest  you  !  I  turn  my  whole 
self  to  you,  my  Lord  and  my  God,  and  I  repent  with  my  whole  soul  for 
having  so  long  despised  you  ;  grant  me  the  grace  of  final  perseverance. 

O  my  God,  that  I  had  always  loved  you !  What  now  remains  for  me, 
after  so  many  years  spent  in  sin,  but  a  troubled  spirit  and  remorse  of 
conscience  ?  I  will  spend  the  rest  of  my  life  in  bewailing  my  black  in- 
gratitude to  so  good  and  tender  a  father,  and  in  loving  you,  my  God  and 
my  all,  my  only  good. 

What  will  it  avail  me  to  have  been  happy  here,  if,  hereafter,  I  should 
be  miserable  for  all  eternity  ?  But  what  folly  and  blindness,  to  know  that 
on  life  depends  eternity,  and  that  an  ill-spent  life  is  the  forerunner  of 
eternal  woes !  O  divine  Spirit  of  love,  enlighten  and  strengthen  me  to 
live  always  in  your  love  and  service  to  the  end  of  my  life,  that  so  I  may 
merit  to  live  forever  with  you,  and  to  love  you  for  a  happy  eternity. 

This  is  the  change  of  the  right  hand  of  the  Most  High  :    precious  in 


THE  GLORIES  OF  JESUS.  37 

the  sight  of  the  Lord  is  the  death  of  His  saints.  Oh,  happy  death,  when- 
ever it  shall  please  the  Lord  to  send  you,  put  me  in  possession  of  true 
life.  I  will  not  die  the  death  of  the  sinner,  but  will  now  be  converted 
and  live  ;  I  will  begin  to  manifest  my  gratitude  by  returning  to  you,  my 
God.  No,  I  will  not  wait  until  death  to  repent  of  my  sins  and  to  love 
you. 

Time  is  short,  and  while  time  is,  O  my  soul,  let  us  do  good.  O  prec- 
ious time,  the  price  of  eternity,  how  much  have  I  wasted  of  your  inesti- 
mable treasures !  and  yet  lost  time  can  never  be  recalled.  I  now  regret 
my  misspent  days,  and  the  "  summer  that  is  past."  O  tenderest  of 
fathers,  I  will  no  longer  resist  your  loving  inspirations — this  may  be  the 
last  time  these  saving  truths  are  proposed  to  my  consideration.  I  now 
consecrate  the  remainder  of  my  days  to  love  no  other  but  you  ;  grant  me, 
I  beseech  you,  the  grace  of  holy  perseverance. 

Ah,  what  will  become  of  me  when  I  shall  be  judged  ?  how  awful  a 
thing  to  appear  in  judgment  before  an  offended  Saviour !  how  evil  and 
bitter  a  thing  it  is  to  fall  into  the  hands  of  an  angry  God  !  how  many  my 
sins,  and  yet  without  repentance !  how  grievous  my  crimes,  and  how 
slight  my  sorrow !  having  deserved  hell,  it  is  time  to  guard  against  the 
coming  wrath.  Ah,  my  Jesus,  who  are  to  be  one  day  my  judge,  have 
pity  on  me  before  the  day  of  justice !  You  died  for  my  salvation  ;  grant 
that  when  I  shall  first  behold  you,  I  may  see  you  appeased.  I  thank  you 
for  the  light  you  now  shower  upon  my  sinful  soul.  I  love  you,  O  infinite 
goodness ;  and  because  I  love  you,  I  am  sorry  for  having  offended  you. 

"Go,  ye  cursed,  into  everlasting  fire,"  is  the  sentence  of  the  reprobate. 
Who,  O  my  soul,  can  dwell  with  devouring  fire  ?  yet  this  is  the  reward  of 
your  ingratitude  and  crimes.  Go  on,  sinner,  go  on,  unchaste  one,  give 
your  flesh  its  desires  ;  a  day  will  come  when  your  impurities  shall  be  to 
•you  as  pitch  within  your  bowels,  to  nourish  the  fire  which  shall  consume 
you  in  hell  for  all  eternity.  O  my  God,  whom  I  have  forsaken  and  for- 
gotten, forgive  me  and  suffer  me  to  lose  sight  of  you  no  more.  Receive 
me  once  more  into  your  favor,  for  I  now  promise  to  love  you,  and  to  love 
no  other  but  you. 

What  is  life  but  a  vapor  which  appears  for  a  while,  and  then  vanishes 
away  ?  such  is  the  grandeur  of  this  world.  All  must  end  in  death,  for  it 
is  decreed  that  all  must  die ;  and  after  that  comes  judgment.  But  you, 
O  Lord,  remain  for  ever,  and  your  years  shall  not  fail.  How  wretched 
have  I  been  in  forsaking  you,  my  sovereign  good,  for  so  many  years,  and 
in  going  after  the  fleeting  and  deceitful  vanities  of  the  world !  But  from 
this  day  forth  I  desire  to  possess  you  as  my  only  treasure,  as  the  only  love 
of  my  soul. 

My  sins  are  in  number  above  the  hairs  of  my  head,  and  as  a  heavy 


38  THE  GLORIES  OF  JESUS. 

burthen  depress  me  and  weigh  me  down.  Oh,  when  shall  I  have  courage 
to  shake  off  the  yoke  of  my  bondage,  and  begin  to  enjoy  the  liberty  of 
the  children  of  God  ?  Do  you,  O  Jesus,  be  my  deliverance,  and  the  pledge 
of  my  future  felicity.  You  are  my  life  and  my  hope,  be  also  my  eternal 
reward.  Remember  not  all  my  iniquities,  nor  be  mindful  of  my  sins,  but 
according  to  the  multitude  of  your  tender  mercies,  blot  them  out  in  your 
precious  blood. 

My  days  have  been  swifter  than  a  post.  Death  is  hastening  toward 
me  to  catch  his  prey,  while  at  every  breath,  and  every  step,  I  am  pacing 
on  to  meet  him.  O  my  God,  if  death  were  now  announced  to  me,  what 
would  I  find  to  have  done  for  you  ?  Alas !  open  my  eyes  ;  let  me  not  ap- 
pear before  you  with  empty  hands  ;  a  life  of  nothingness  merits  not  a 
reward  so  exceedingly  great  ;  bestow  on  me  the  gift  of  love. 

What  shall  I  do  when  God  shall  rise  to  judge  me  ?  and  when  He  shall 
examine  me,  what  answer  shall  I  have  for  Him,  if,  after  so  many  invita- 
tions, I  still  resist  Him?  But  no,  O  Lord,  no  more  resistance,  no  more 
ingratitude  ;  my  past  iniquities  are  many,  but  you  shed  your  blood  to 
wash  me  in  a  purifying  bath  ;  now  help  your  servant  whom  you  redeemed 
with  your  precious  blood.  I  love  you,  my  sweet  Redeemer  ;  have  pity  on 
me. 

They  shall  desire  to  die,  and  death  shall  fly  from  them.  Such  is  the 
utter  misery  of  the  damned  that  annihilation  would  be  a  blessing  to  them, 
and  existence,  which  is  the  greatest  of  natural  gifts,  is  to  them  a  curse* 
I,  too,  my  bountiful  Creator,  have  abused  your  first  gift,  and  have  merited 
the  same  eternal  woes.  The  trumpet  of  divine  justice  constantly  thunders 
into  the  ears  of  those  reprobates  :  "  ever,  ever, — never,  never  : "  ever  to  be 
tortured,  and  never  to  be  relieved.  And  I  deserved  to  be  numbered 
among  them,  but  owing  to  your  mercy,  O  Jesus,  time  is  given  me  for  re- 
pentance. Preserve  me  from  falling  into  hell,  and  into  sin,  which  I  detest 
more  than  hell,  and  which  alone  can  bring  me  to  that  place  of  woe.  I  de- 
served to  burn  forever  in  the  fire  of  hell  ;  grant  that  I  may  forever  burn 
with  the  fire  of  your  holy  love. 

What  would  it  avail  me  if  I  gained  the  entire  world,  and  suffered  the 
shipwreck  of  my  soul  ?  what  would  I  take  in  exchange  for  my  soul  ?  O 
my  soul,  my  only  soul,  how  often  have  I  sold  you  to  the  devil !  O  my 
God,  as  I  have  but  one  soul,  I  am  determined  to  save  it.  I  am  sorry  for 
having  offended  you,  my  God  :  I  love  you,  and  desire  to  love  you 
eternally. 

"  Come,  ye  blessed  of  my  Father,  take  possession  of  the  kingdom 
which  was  prepared  for  you  from  the  foundation  of  the  world."  Shall 
these  consoling  words  be  ever  addressed  to  me,  O  my  God,  or  shall  I  be 
reckoned  among  your  blessed  children  forever,  to  reign  with  you  forever 


THE  GLORIES  OF  JESUS.  39 

in  glory  ?  I  hope,  through  the  merits  of  my  Saviour,  to  recover  what  I 
have  lost.  What  shall  be  my  joy  and  bliss,  if  I  ever  have  the  happiness 
to  join  you,  happy  children  of  God,  in  joys  without  end  ?  O  God  of  my 
soul,  bind  me  to  you  with  the  sweet  bonds  of  holy  love  forever  in  your 
heavenly  kingdom. 

O  my  Lord  and  Saviour,  I  love  you  above  all  things,  with  all  my  heart, 
with  all  my  soul,  with  all  my  strength  of  mind  and  body.  And  I  love 
you  for  your  own  sake  alone,  for  your  infinite  power,  wisdom,  and  good- 
ness, Father,  Son,  and  Holy  Ghost,  adorable  Trinity,  my  God  and  my  all. 

And  because  I  love  you  on  account  of  your  amiable  perfections,  it 
grieves  me  to  the  very  core  of  the  heart,  that  I  have  ever  offended  your 
divine  Majesty.  I  now  solemnly  promise  never  to  sin  more,  and  to  fly 
all  the  occasions  of  offending  you  ;  and  truly  to  confess  my  sins,  and 
faithfully  perform  my  penance,  offering  my  life  and  sorrows,  my  words 
and  works,  in  satisfaction  of  them.  And  for  the  love  of  you,  I  freely 
pardon  all  my  enemies,  beseeching  you  to  pardon  me,  through  your  in- 
finite mercy,  and  bitter  passion  and  death,  and  give  me  grace  to  amend 
my  life  and  to  persevere  to  the  end.  O  my  God,  why  have  I  at  any  time 
sinned  against  you,  who  are  my  Lord  and  my  God  ?  I  am  most  heartily 
sorry  for  it :  spare  me,  therefore,  sweet  Jesus,  for  your  mercy's  sake. 
Amen. 

Sweetest  Jesus,  pierce  my  very  soul  with  the  tender  wound  of  your 
love,  that  it  may  ever  languish  and  be  dissolved  in  the  desire  of  possess- 
ing you  in  a  happy  eternity.  May  my  soul  ever  thirst  after  you,  ever 
seek  you,  and  at  length  find  you,  speak  only  of  you,  and  do  all  for  your 
glory.  May  my  heart  be  ever  fixed  in  your  heart,  my  hope,  my  riches, 
my  peace,  my  refuge,  my  confidence,  treasure,  and  my  inheritance. 

My  Lord  Jesus  Christ,  through  that  bitterness  you  suffered  on  the 
cross,  when  your  soul  was  separated  from  your  sacred  body,  have  mercy 
on  mine  when  it  shall  enter  into  eternity.     Amen. 


SECOND  PART. 

ON    THE    PRINCIPLES    OF   AN    ILLUMINATIVE    LIFE. 
CONSIDERATIONS    ON   THE    LOVE    OF   JESUS. 

First  consideration — Jesus  amiable. 

HE  Son  of  God,  wishing  to  be  loved  by  man,  could  not  find  out 
more  excellent  means  than  to  become  man  by  taking  on  Him- 
self human  nature,  and  thus  uniting  in  Himself  all  that  is 
amiable  both  in  God  and  in  man,  and  all  that  is  most  capable  of 
captivating  the  heart  of  man,  either  according  to  nature  or  grace. 

He  is  truly  man,  but  so  accomplished  and  perfect,  that  He  possesses 
in  Himself  all  that  is  good,  beautiful,  and  excellent  in  man. 

He  is  of  noble  origin,  being  descended  of  fourteen  kings.  He  is  the 
most  beautiful  of  the  children  of  men.  He  is  the  wisest  that  ever  was, 
or  will  be.  He  is  sweet,  humble,  generous,  charitable — all  that  could 
render  a  man  amiable. 

O  Jesus,  how  amiable  you  are,  according  to  your  natural  perfections 
alone !     How  noble,  how  beautiful,  how  sweet,  how  affable,  how  meek ! 

But  all  these  amiable  and  estimable  natural  qualities,  how  far  inferior 
to  those  of  grace  !  A  single  degree  of  grace  adds  more  lustre  and  brill- 
iancy than  all  possible  beauties  of  nature. 

A  child  who  by  baptism  receives  an  infusion  of  grace  becomes  more 
precious  and  lovely  than  gold  or  precious  stones,  more  brilliant  than  the 
sun,  more  beautiful  than  anything  in  the  order  of  nature,  in  heaven  or 
earth,  among  men  or  angels.  St.  Michael  himself,  the  prince  of  the 
heavenly  hosts,  though  of  ravishing  splendor,  is  less  so,  considering  his 
natural  perfections  alone,  than  a  newly  baptized  child  in  the  state  of 
grace. 

O  grace,  how  lovely  you  are  !  How  rich  and  beautiful  he  is  who 
possesses  you !  How  hideous  and  miserable  he  is  who  is  deprived  of 
you !  If  the  least  grace  confers  such  beauty,  what  must  we  say  of  so 
many  graces  ?  And  what  must  be  the  beauty  and  loveliness  of  the 
saints,  and  of  faithful  souls,  and  of  angels,  all  confirmed  in  grace  ? 

What,  then,  shall  we  say  of  all  these  graces  united  in  the  same  per- 
son, as  is  the  case  in  Jesus,  who  is  their  centre,  principle  and  source  ? 
Whatever  graces  the  saints  and  the  just  possess  are  but  a  participation 
and  emanation  of  the  fountain  of  graces  in  Jesus,  "for  of  his  plenitude 
have  we  all  received." 

All  graces  and  virtues  are  seated  and  enthroned  in  Jesus  in  their  most 


THE  GLORIES  OF  JESUS.  41 

sublime  perfection.  What  ravishing  beauty,  what  enchanting  riches, 
what  inexhaustible  treasures  of  love  for  His  Father,  and  of  charity  for 
men  !  What  stores  of  humility,  of  patience,  of  obedience,  of  sweetness 
and  meekness ! 

One  alone  of  these  graces,  one  alone  of  these  virtues,  in  an  inferior 
degree,  would  be  sufficient  to  render  a  person  amiable  ;  and  if  he  becomes 
more  amiable,  in  proportion  as  he  possesses  more  graces  and  virtues,  ah, 
how  exceedingly  amiable  and  lovely  must  Jesus  be,  the  fountain  of  all 
graces  in  their  utmost  excellence! 

A  little  patience  makes  a  person  very  amiable  ;  a  little  meekness 
makes  another  very  amiable  ;  the  infinite  patience  of  Jesus,  His  infinite 
humility,  His  infinite  charity — do  they  not  make  Him  infinitely  amiable  ? 
Ah,  Jesus,  how  amiable  you  are  in  glory  !  For  as  grace  surpasses  nature, 
so  glory  far  surpasses  grace.  The  least  of  the  saints  in  glory  is  more 
beautiful,  more  amiable  and  admirable  than  the  greatest  of  saints  in  the 
state  of  grace. 

Oh,  grace,  how  beautiful  you  are !  Oh,  glory,  how  much  more  so ! 
how  exceedingly  so  !  And  if  a  single  degree  of  glory  exalts  a  person  to 
such  admirable  beauty,  what  must  be  the  beauty  and  superexcellence  of 
the  great  saints,  of  the  angels,  of  the  ever  Virgin  ;  and  how  sublime,  how 
transcendent,  how  prodigious  the  eternal  beauty  of  the  author  of  all  grace 
and  glory  ! 

O  Jesus,  how  beautiful  you  are  !  how  brilliant  you  are !  how  admira- 
ble and  lovely  you  are  !  And  if  all  sorts  of  beauty  be  amiable,  and  capa- 
ble of  commanding  love,  and  if  the  greater  the  beauty  the  more  amiable 
it  is,  how  amiable  must  all  the  beauties  of  Jesus  be !  What  force,  what 
sweet  violence  must  they  not  possess  to  draw  us  to  His  love  ?  and  what 
is  there,  either  within  us,  or  without  us,  that  should  withdraw  us  from 
loving  Him  ?    Than  Jesus  what  can  we  find  more  beautiful  and  lovely  ? 

But  the  Divinity  is  superior  to  all  these  created  beauties  of  nature,  of 
grace,  and  of  glory.  The  Divinity  is  an  incomprehensible  ocean  of  every 
perfection.  It  is  an  eternity  before  and  after  all  time ;  it  is  an  immensity, 
beyond  all  space  ;  infinitely  surpassing  all  greatness ;  infinite  beauty  ;  in- 
finite light ;  infinite  perfection;  infinitely  great.  Jesus  possesses  all  these 
infinite  perfections ;  in  Him,  says  St.  Paul,  dwells  all  the  plenitude  of  the 
Divinity. 

His  goodness,  His  wisdom,  His  power,  His  beauty,  His  sanctity,  are  all 
divine.  He  is  as  amiable  as  He  is  good — wise,  powerful,  beautiful,  and 
holy  ;  and  as  He  is  infinitely  good,  infinitely  beautiful,  so  He  is  infinitely 
amiable. 

Oh  Jesus,  how  amiable  you  are,  above  all  loveliness  !  Lovely  by  all 
the  gifts  and  endowments  of  nature  ;  lovely   by  all  the  perfections  of 


42  THE  GLORIES  OF  JESUS. 

heavenly  grace  ;  lovely  by  all  the  superexcellencies  of  glory  ;  lovely,  and 
infinitely  amiable  by  all  the  infinite  greatness  of  the  Divinity  !  But  more 
than  amiable  by  all  those  created  and  uncreated  perfections  which  are 
found  united  in  your  divine  person,  whereby  they  become  ennobled,  dei- 
fied, and  are  raised  to  an  infinite  excellence,  merit,  and  grandeur. 

Ah,  Man-God  !  Ah,  God-Man  !  Ah,  wisdom  incarnate  !  O  Light  of 
my  soul  !     O  Love  of  my  heart !     O  Jesus,  how  amiable  you  are  !  how 

lovely  you  are  ! 

Second  Consideration — Jesus  loving. 

Jesus  is  not  only  amiable  and  lovely,  but  He  is  loving  too.  All  His 
wonderful  perfections  do  not  make  Him  haughty  or  disdainful,  as  is  gen- 
erally the  case  with  men,  who  are  easily  prone  to  despise  others  not  pos- 
sessed with  the  same  advantages  as  themselves. 

Jesus,  no  doubt,  is  infinitely  lovely,  but  His  love  for  us  is  equally  infi- 
nite, and  the  more  He  loves  us,  the  more  is  He  lovely ;  and  so  lovely  is 
He,  that  without  all  these  amiable  perfections  of  nature,  grace,  glory,  and 
union  with  the  Deity,  He  would  still  be  amiable  on  account  of  His  love 
for  us,  because  love  deserves  a  return  of  love. 

Ah,  what  a  furnace  of  love  in  the  heart  of  Jesus  !  He  has  loved  man 
from  all  eternity.  Having  suffered  the  sentence  of  condemnation  to  be 
put  into  execution  against  the  rebellious  angels,  He  offered  himself  a  vic- 
tim to  the  justice  of  His  Father,  for  the  sins  of  man. 

He  loves  us  in  his  incarnation,  wherein  He  humbles  Himself  infinitely, 
substantially  and  eternally  ;  infinitely  by  uniting  the  sublimity  of  the 
Deity  to  human  flesh,  the  very  dregs  of  the  creation  ;  substantially,  by 
uniting  His  divine  substance  to  ours  ;  eternally,  by  never  leaving  human 
nature,  which  He  has  assumed.  Forever  shall  He  be  a  God-Man  and  a 
Man-God. 

What  has  reduced  Him  to  this  state  of  infinite  and  eternal  humiliation  ? 
Nothing  else  but  His  infinite  and  eternal  love  for  us.  Infinite  humiliation, 
the  result  of  His  infinite  love  for  us.  Eternal  humiliation,  the  result  of 
His  eternal  love  for  us.  Ah,  how  much  Jesus  loves  us  !  Ah,  how  much 
we  are  loved  by  Jesus  ! 

He  loves  us  in  His  nativity  ;  for  what  made  Him  become  a  child  ? 
What  induced  Him  to  embrace  poverty  ?  to  be  born  in  a  stable,  in  a  man- 
ger, in  cold  and  privation,  on  a  little  hay  ?  What  else  but  His  excessive 
love  for  us  ? 

He  loves  us  in  His  circumcision,  so  as  to  suffer  the  most  painful  and 
excruciating  operation  in  His  tender  and  delicate  virginal  flesh,  as  if  He 
were  a  sinner.  Ah,  what  confusion,  what  pain,  what  love  !  How  precious 
every  drop  of  His  most  sacred  blood ! 

He  loves  during  His  whole  life.     What  has  subjected  Him  to  such 


THE  GLORIES  OF  JESUS.  43 

frightful  privations — to  be  badly  lodged,  badly  clad,  badly  fed,  and  to 
live  as  a  poor  tradesman  ?  O  prodigious  love  of  Jesus  for  men,  it  is  you 
that  make  Him  do  and  suffer  so  much ! 

How  wonderful  the  beginning  and  the  end  of  the  life  of  Jesus  !  He 
is  born  in  a  village,  and  he  dies  in  the  capital  of  a  kingdom  ;  He  is  born 
in  a  manger,  and  dies  on  a  cross  ;  He  is  born  among  beasts,  and  expires 
between  two  robbers  ;  He  spends  his  life  in  a  poor  workshop,  to  earn  His 
bread  by  the  work  of  His  hands  and  the  sweat  of  His  brow. 

Whence  these  extremities  in  the  life  of  Jesus,  so  contrary  to  what  was 
His  due,  yet  so  capable  of  convincing  us  of  His  excess  of  love  for  us  ? 
They  are  so  many  proofs  of  His  infinite  charity  that  never  has  recoiled 
from  doing  or  suffering  anything  for  our  utility. 

He  loves  in  His  passion,  which,  however  painful,  is  still  more  a  passion 
of  love  than  of  suffering.  Here  let  us  pause  a  while,  to  consider  how  He 
shows  us  in  His  passion  that  He  loves  us  truly. 

First.  The  more  exalted  the  person  is  who  suffers,  the  greater  He  shows 
His  love  to  be  for  the  person  for  whom  He  suffers. 

Second.  The  more  abject  and  vile  the  person  is  for  whom  He  suffers, 
the  more  He  manifests  the  excellence  of  His  love.  A  person  so  noble  to 
suffer  for  so  mean  and  despicable  a  creature  !  what  excess  of  love ! 

Third.  The  more  painful  and  ignominious  the  suffering,  the  stronger 
must  be  the  love  that  endures  it ;  but  when  there  is  question  of  suffering 
death,  and  that  the  most  cruel  and  ignominious,  what  must  be  the  love 
to  undergo  it ! 

Fourth.  When,  in  all  that  is  suffered,  nothing  is  sought  for  but  the  in- 
terest of  the  person  beloved,  who  can  be  of  no  benefit  to  the  person  who 
suffers,  and  is  utterly  incapable  of  increasing  or  diminishing  his  happi- 
ness, what  a  manifestation  of  love  ! 

Fifth.  When  He  suffers  without  constraint  or  necessity,  but  through 
pure  benevolence  and  love. 

Sixth.  When  He  suffers,  not  for  any  offence  of  His  own,  but  for  those 
of  His  beloved  ;  and,  what  is  more,  when  the  crime  is  to  have  offended 
Himself ;  so  that,  instead  of  punishing  the  culprit,  He,  through  excess  of 
love,  pardons  him,  and  takes  the  punishment  on  Himself. 

Seventh.  When  He  suffers,  not  only  for  the  other,  but  by  the  other, 
and  that  most  willingly,  in  order  to  exempt  him  from  the  punishment  of 
the  offence  he  has  committed  against  Himself.  What  is  this  ?  we  are  lost 
in  amazement.     What  love  ! 

Eighth.  When,  being  able  to  make  satisfaction  for  the  injuries  at  very 
little  expense,  without  much  trouble  and  pain,  yet  through  love  He  gives 
Himself  up  to  the  greatest  ignominy  and  most  excruciating  tortures. 

Ninth.  If  through  love  He  even  anticipates  these  tortures,  procures 


44  THE  GLORIES  OF  JESUS. 

them  in  advance  and  before  the  time,  and  augments  them  when  pro- 
cured. 

Tenth.  When,  however  great  His  sufferings,  the  excess  of  His  love 
makes  Him  find  them  trifling,  and  He  is  willing  to  suffer  much  more  for 
His  beloved. 

Eleventh.  When  by  His  sufferings  He  relieves  the  other  from  the 
greatest  evils  that  could  befall  him. 

Twelfth.  When  He  not  only  delivers  him  from  the  greatest  evils,  but 
also  procures  him  the  greatest  blessings  he  is  capable  of  receiving. 

Thirteenth.  When  He  requires  nothing  else  from  the  person  for  whom 
and  by  whom  He  suffers  so  much  but  a  return  of  love,  with  which  He  is 
quite  content  and  highly  pleased. 

Fourteenth.  When,  after  all,  He  is  still  ready  to  pardon  him  as  often 
as  he  slights,  offends  and  outrages  Him  ;  ready  to  forget  all  the  past,  and 
to  load  him  with  favors,  if  he  will  but  love  Him. 

What  love  this !  how  prodigious,  how  excessive  !  Where  find  such 
love  ?  where  but  in  the  heart  of  Jesus,  in  that  heart  so  inflamed  with  love 
for  man  ? 

First.  Who  is  He  who  suffers  ?  A  divine  person,  the  second  person  of 
the  most  holy  Trinity  ;  a  person  of  infinite  perfections. 

Second.  For  whom  does  He  suffer  ?  for  a  most  vile,  abject  and  worth- 
less creature,  having  of  himself  but  two  nothings — that  of  nature,  which 
renders  him  unworthy  of  any  good  ;  and  that  of  grace,  which  renders  him 
worthy  of  all  evil. 

Third.  What  does  He  suffer  ?  The  loss  of  all  that  one  could  lose, 
while  all  sorts  of  evil  befall  Him — the  loss  of  property,  of  reputation,  and 
of  life  itself ;  Jesus  had  but  one  poor  garment,  this  was  torn  from  His  sa- 
cred body  :  His  reputation  is  blasted,  He  is  found  guilty  as  a  criminal, 
and  He  forfeits  His  life  on  an  infamous  cross,  after  suffering  the  most 
humiliating  and  painful  tortures  that  man  had  ever  suffered. 

Fourth.  For  whose  sake  does  He  suffer  ?  Is  it  for  His  own  sake  or  for 
ours  ?  Surely  for  ours  ;  heaven  was  His  rightful  inheritance,  and  though 
we  were  all  damned,  His  happiness  would  not  have  suffered  the  least 
diminution,  more  than  by  the  loss  of  the  wicked  angels.  It  is  not  in  our 
power  either  to  add  to,  or  take  from,  His  essential  and  infinite  felicity. 

Fifth.  He  suffers  from  no  sort  of  necessity  or  constraint.  For  who 
could  have  forced  Him  to  it  ?  Could  man  ?  With  one  word  He  laid 
prostrate  on  their  backs  those  who  came  to  seize  Him.  Could  His  good 
angels  ?  They  are  His  true  and  faithful  servants,  and  the  ministers  of 
His  commands.  Could  the  devils  ?  them  He  chases  and  puts  to  flight  by 
a  single  word.  Would  it  be  His  eternal  Father  ?  Him  He  had  but  to 
ask  and  He  would   have  sent  legions  of  angels  to  His  defence.     What, 


THE  GLORIES  OF  JESUS.  45 

then,  forces  Him  to  suffer  ?  His  love :  His  love  for  us  makes  Him, 
of  His  own  free  will,  and  without  constraint,  submit  to  such  painful  suf- 
ferings. 

Sixth.  What  crime  on  His  part  to  subject  Him  to  sufferings  ?  None, 
whatever  ;  and  there  could  be  none,  being  impeccable  and  infinitely  holy. 
All  the  fault  is  on  our  own  part ;  and  it  is  on  our  account  alone  that  He 
suffers. 

Seventh.  Not  only  does  He  suffer  for  our  sins,  but  for  sins  leveled 
against  Himself,  the  punishment  of  which  He  takes  on  Himself  with  ad- 
mirable bounty  and  love. 

Eighth.  Besides  suffering  for  us,  He,  moreover,  suffers  by  us ;  He  is 
offended  by  us,  and  He  is  punished  for  us  and  by  us,  and  this  He  suffers 
most  willingly. 

Ninth.  Having  it  in  His  power  to  make  sufficient  satisfaction  for  us 
by  a  single  sigh,  by  a  word,  by  the  slightest  suffering,  He  gives  Himself 
up,  through  love  for  us,  to  all  sorts  of  ignominy,  affronts  and  torments. 

Tenth.  He  does  more  ;  such  is  His  love  for  us,  that  He  anticipates  His 
sufferings,  advances  them  before  the  time,  and  increases  them,  to  suffer 
the  more  and  the  sooner  for  us. 

Eleventh.  However  great  His  sufferings,  He  looks  on  them  as  trifling, 
and  is  ready  to  suffer  still  more  greatly — to  such  a  degree  that  whatever 
torments  could  be  inflicted  on  Him,  and  however  long,  they  never  could 
equal  the  extent  of  His  love. 

Twelfth.  From  what  evils  does  He  deliver  us  by  His  sufferings  ?  From 
the  greatest,  the  most  horrible,  and  evils  of  the  longest  durance,  that 
could  befall  any  rational  creature ;  from  the  infamy  of  sin,  the  wrath  of 
God,  the  fire  of  hell,  the  tyranny  of  the  devils,  and  the  loss  of  God  for- 
ever. These  accursed  spirits  know  but  too  well  the  extent  of  the  evils, 
from  the  never-ending  tortures  in  which  they  are  enveloped  ;  we  would 
have  to  suffer  the  same,  were  it  not  for  the  love  and  satisfaction  of  Christ. 

Thirteenth.  But  besides  exempting  us  from  all  those  by  His  own  suf- 
ferings, He,  moreover,  procures  us  inestimable  blessings  :  His  grace  and 
protection,  the  assistance  of  His  angels,  the  peace  of  a  good  conscience, 
and  the  means  of  practising  virtue  in  this  life ;  and  in  the  other,  a  happi- 
ness which  the  eye  is  not  capable  of  seeing,  nor  the  ear  of  hearing,  nor 
the  mind  of  conceiving  ;  the  possession  of  God  Himself,  and  in  Him  the 
possession  of  all  things  for  all  eternity.  If  the  procuring  the  good  of  an- 
other be  the  best  proof  of  one's  love  for  Him,  what  must  be  the  love  of 
Jesus  for  us  in  procuring  us  such  inconceivable  blessings  ?  O  infinite  love 
of  Jesus  for  me  !  what  should  be  my  love  for  Him  ? 

Fourteenth.  For  this  admirable  love  for  us,  for  His  sufferings  for  the 
love  of  us,  for  averting  so   many  evils,  for  procuring  us  so  many  bless- 


46  THE  GLORIES  OF  JESUS. 

ings,  what  does  He  require  of  us  ?  Ah  !  what  has  He  not  a  right  to  re- 
quire of  us  ?  And  what  are  we  not  obliged  to  grant  Him,  were  it  to  suf- 
fer all  the  tortures  imaginable  ?  But  this  He  does  not  require.  What 
then  ?  only  to  love  Him  ;  and  with  this  He  is  satisfied,  and  considers  His 
love  and  sufferings  sufficiently  requited.  O  admirable  love  of  Jesus  for 
man  !     Make  me  love  you.     It  is  enough. 

Fifteenth.  If,  after  all,  we  should  be  so  ungrateful  as  to  offend  Him, 
and  even  repeatedly,  He  is  still  ready  to  pardon  us,  to  forget  the  past 
and  to  load  us  with  new  favors,  if  we  but  love  Him  and  sincerely  repent. 

Besides  foreseeing  that  after  His  resurrection  He  should  go  to  heaven, 
whither  His  Father  called  Him,  and  should  leave  this  world  and  man, 
what  does  He  do  to  satisfy  His  love  for  us  ?  Oh,  mystery  of  love !  Oh, 
wonderful  invention  !  He  institutes  the  adorable  sacrament  of  our  altars, 
and  by  this  means  He  dwells  till  the  end  of  time  with  us  on  earth,  while 
He  goes  to  take  possession  of  His  inheritance  in  heaven. 

What  excess  of  love  !  How  many  miracles  wrought  in  our  favor ! 
He  is  in  body  both  in  heaven  and  on  earth  ;  and  on  earth  in  as  many 
places  as  there  are  Hosts  ;  and  these  miracles  are  renewed  as  often  as 
these  Hosts  are  consecrated.  And  by  another  prodigy  He  renders  Him- 
self invisible,  though  consisting  of  flesh  and  blood  like  us.  Again,  He 
compresses  Himself,  whole  and  entire,  in  each  Host,  and  whole  and 
entire  in  each  of  its  parts.  He  changes  the  bread  into  His  sacred  body, 
and  the  wine  into  His  precious  blood.  He  maintains  the  accidents  of 
these  elements  without  their  substance,  and  works  a  number  of  other 
miracles  at  the  voice  of  the  priest,  though  he  were  the  most  wicked  of 
men. 

To  call  to  His  assistance  so  many  prodigies  for  the  sake  of  remaining 
with  man — to  dwell  in  so  poor  a  habitation  ;  to  suffer  Himself  to  be  con- 
fined in  tabernacles  and  ciboriums  so  miserable  and  unsuitable  to  His 
dignity  ;  to  remain  there,  deprived  of  the  use  of  His  powers  and  facul- 
ties, a  captive  for  the  love  of  us,  exposed  to  all  the  injuries  He  suffers 
from  heretics,  from  sorcerers,  from  sinners,  and  from  the  greater  part  of 
lukewarm  Christians — what  a  prodigy  of  love  !  O  Jesus,  how  sincerely 
you  loved  us ! 

To  have  a  still  clearer  idea  of  how  dearly  Jesus  loved  us,  let  us  weigh 
well  this  astonishing,  but  admirable  truth  :  that  of  all  those  who  put 
Jesus  to  torture,  not  one  inflicted  more  on  Him  than  He  did  Himself. 
Yes,  it  was  Jesus  that  added  strength  to  His  executioners  ;  it  was  Jesus 
that  sharpened  the  nails  that  pierced  His  sacred  body,  and  the  thorns 
that  scalped  His  holy  head  ;  and  as  He  contributed  to  our  happiness  with 
all  creatures,  so  He  co-operated  with  them  all,  that  were  instruments  of 
His  tortures,  to  add  to  His  sufferings. 


THE  GLORIES  OF  JESUS.  47 

Moreover,  He  abandons  Himself  to  interior  anguish  incomparably 
greater  than  all  His  other  exterior  pains  ;  to  deadly  sadness,  to  frightful 
agony,  to  a  languishing  sweat  of  water  and  blood,  and  to  overwhelming 
dereliction  of  soul ;  so  that  it  is  true  to  say  that  none  have  been  so  cruel 
to  Jesus,  as  He  Himself. 

But  why  so  much  rigor  ?  It  is  for  love  of  us.  The  severity  He  exer- 
cises toward  Himself  is  but  the  effect  of  His  love  for  us.  Oh,  rigor ! 
Oh,  love  !  Oh,  rigor  of  Jesus  to  Himself !  Oh,  love  of  Jesus  for  us ! 
How  St.  Gregory  of  Nyssa  had  reason  to  say  that  love  is  a  mild  tyrant ; 
mild  toward  the  person  loved,  but  a  tyrant  to  him  who  loves.  The  love 
of  Jesus  has  been  mild  toward  us,  but  tyrannical  and  cruel  to  Himself. 
O  what  love ! 

Let  us  develop  still  more  this  admirable  truth.  Jesus  has  been  so 
mild  toward  us,  and  so  harsh  to  Himself ;  and  His  harshness  to  Himself 
was  owing  to  His  tenderness  and  affection  for  us. 

Jesus  so  great,  and  we  so  insignificant ! 

Jesus  so  perfect,  and  we  so  imperfect ! 

Jesus  so  holy,  and  we  so  wicked  ! 

Jesus  so  amiable,  and  we  so  hateful ! 

And  Jesus  so  great,  so  perfect,  so  holy,  so  amiable,  what  reason  had 
not  He  to  love  Himself !  And  we  so  miserable,  so  imperfect,  so  wicked, 
so  odious,  what  reason  had  not  He  to  hate  us ! 

Notwithstanding,  He  loves  us  more  than  Himself ;  He  is  unmindful 
of  Himself  in  order  to  attend  to  us ;  He  immolates  Himself  for  us  ;  He 
sacrifices  Himself  for  us,  both  on  the  cross  by  the  hands  of  His  execution- 
ers, and  in  the  garden  by  His  interior  agony  ;  even  on  the  eve  of  His 
passion,  instituting  the  blessed  sacrament,  according  to  the  opinion  of 
St.  Gregory  of  Nyssa,  Jesus  gave  Himself  a  mystic  death,  being  priest 
and  victim  ;  priest  immolating,  and  victim  immolated  ;  reducing  Himself 
in  this  mystery  to  a  state  of  death,  which  then  began  and  will  continue 
to  the  end  of  ages.     Oh,  death  !     Oh,  love !     O  Jesus,  dead  for  love  of  us ! 

Let  us  endeavor  to  penetrate  still  deeper  into  the  loving  heart  of 
Jesus.  We  are  all  addicted  to  self-love  ;  well,  then,  Jesus  loves  us  more 
than  we  can  love  ourselves.  He  has  given  sufficient  proof  of  this,  since 
He  has  done  and  suffered  more  for  us  than  we  could  do  or  suffer  for  our- 
selves. 

Jesus  has  deprived  Himself  of  the  manifestation  and  all  the  badges  of 
His  glory  for  love  of  us  ;  and  we  are  scarce  willing  to  deprive  ourselves 
of  the  least  satisfaction  for  the  good  of  our  souls. 

Jesus  has  fasted  for  us  forty  days  and  forty  nights,  without  eating  or 
drinking  ;  and  we  are  unwilling  to  practise  a  little  abstinence  and  priva- 
tion for  our  own  good. 


48  THE  GLORIES  OF  JESUS. 

Jesus  spent  whole  nights  in  prayer  for  us  ;  and  we  find  it  irksome  to 
spend  a  few  hours  in  prayer  for  ourselves. 

Jesus  lived  and  died  in  poverty  for  us  ;  and  we  will  not  suffer  the 
least  want  for  the  good  of  our  souls. 

Jesus  vouchsafed  to  be  torn  with  stripes  for  our  salvation,  and  we  will 
not  undergo  the  least  penance  to  save  our  souls. 

Jesus  willingly  submitted  to  all  sorts  of  affliction,  even  to  die  for  us, 
and  to  die  on  a  gibbet,  and  we  will  suffer  nothing  for  ourselves.  Does 
not  that  prove  to  us  that,  however  we  may  love  ourselves,  Jesus  loves  us 
still  more  ? 

Ah,  how  full  we  are  of  self-love  !  and  yet  the  love  of  Jesus  for  us  is 
superabundant.  And  if  it  be  the  anguish  of  sufferings  that  makes  us 
avoid  them,  they  are  far  more  sensibly  felt  by  Jesus. 

Oh,  love !  Oh,  love  of  Jesus  for  man !  far  exceeding  man's  love  for 
himself.  And  to  crown  His  tenderness  for  us,  whatever  may  be  our  obli- 
gations to  do  penance,  He  never  requires  that  our  sufferings  should  equal 
His.  No  ;  He  does  not  require  of  us  to  be  crowned  with  thorns,  nor  to 
be  nailed  to  a  cross  ;  He  is  satisfied  if  we  do  some  slight  penance,  and 
when  we  do  it  He  has  even  compassion  on  us.  He  vouchsafes  to  bestow 
on  us  a  share  in  His  glory,  if  we  but  take  a  part  in  His  sufferings. 

O  Jesus,  how  much  you  love  us !  yes,  I  will  repeat  it  again,  and  a 
hundred  and  a  thousand  times  over,  O  Jesus,  how  dearly  you  love  us  ! 
You  give  a  proof  of  it  every  day,  by  the  many  favors  of  nature  and 
grace  you  constantly  bestow  on  us.  O  good  Jesus,  how  much  you  love 
us !     Alas,  you  bear  with  our  ingratitude,  and  you  render  good  for  evil. 

O  Jesus !  how  opposite  and  very  different  our  dispositions  !  you  load 
us  with  benefits,  and  we  repay  you  by  our  offences.  O  Jesus,  Jesus !  he 
who  says  Jesus,  says  all  that  is  great  and  perfect ;  all  that  is  good,  and 
sweet,  and  tender,  and  clement ! 

Third  Consideration — Jesus  loved. 

Jesus,  being  so  amiable  in  Himself,  and  having  such  excessive  love  for 
us,  deserves  well  to  be  loved.  But  has  He  been  loved  ?  and  is  He  still 
loved  ?  No  doubt  He  is  loved  by  His  Father,  and  beyond  measure,  in 
whom  He  is  well  pleased.  Ah,  what  infinite  love  of  His  eternal  Father 
for  Jesus !  and  what  a  return  of  love  on  the  part  of  Jesus  for  His  eternal 
Father ! 

He  is  loved  by  the  Holy  Ghost,  who  is  all  love  for  Jesus,  and  diffuses 
it  into  the  hearts  of  those  who  give  themselves  up  to  His  divine  influence. 
Oh,  love  of  Love  itself  for  Jesus !  oh,  love  of  Jesus  for  Love  itself !  oh, 
personal  love  !  substantial  love  !  infinite  love  ! 

He  is  loved  by  His  blessed  Mother.     Oh,  love  of  Mary  for  Jesus  I 


THE  GLORIES  OF  JESUS.  49 

there  is  more  love  in  the  heart  alone  of  Mary  for  Jesus,  than  in  all  the 
hearts  of  men  and  angels.  Oh,  heart  of  Mary,  all  fire,  all  flame,  all  love 
for  Jesus ! 

He  is  loved  by  the  angels,  by  the  saints,  by  all  that  is  in  heaven. 
Heaven  itself  is  all  love  for  Jesus ;  pure  love,  profound  love,  eternal  love, 
ineffable  love. 

He  is  loved  by  the  souls  in  purgatory,  who  are  incomparably  more 
inflamed  with  the  love  of  Jesus,  and  with  the  desire  of  beholding  Him, 
than  with  the  fire  that  purifies  them. 

He  is  loved  by  the  just  here  on  earth,  who  would  be  better  pleased  to 
lose  everything  else  than  the  love  of  Jesus. 

As  the  love  of  Jesus  for  man  made  Him  suffer  so  much  for  him,  what 
does  not  the  love  of  men  for  Jesus  make  them  suffer  for  His  sake  ?  Such 
as  to  lacerate  their  bodies  with  stripes  ;  to  wear,  day  and  night,  haircloth 
and  sackcloth  ;  to  fast  rigorously  whole  months  and  years  ;  to  spend 
their  lives  in  prayer ;  to  cross  the  seas  ;  to  expose  themselves  a  thousand 
times  to  death  ;  to  suffer  imprisonment ;  to  endure  chains,  and  the  funeral 
pile  itself,  in  order  to  manifest  to  the  world  their  love  for  Jesus,  and  their 
ardent  desire  that  He  should  be  known  and  loved  by  all. 

O  Jesus,  truly  loved  by  all  good  hearts,  and  who  are  good  only  be- 
cause they  love  Jesus ;  and  who  are  so  much  the  better  the  more  they 
love  Jesus  ! 

But  let  us  now  come  to  ourselves.  In  good  earnest,  has  Jesus  been 
loved  by  us  in  time  past  ?  Is  He  loved  by  us  at  present  ?  In  a  word, 
have  we  loved  Him  ?     Do  we  love  Him  ?     Let  us  see. 

Is  it  loving  Jesus  to  offend  Him  constantly  ?  Is  it  loving  Him  to  do 
and  say  what  displeases  Him,  and  not  to  do  and  say  what  is  acceptable 
to  Him  ?  Is  it  loving  Him  to  think  more  of  others  than  of  Him  ?  Is  it 
loving  Him  to  be  more  attached  to  everything  else,  and  to  pay  more  at- 
tention to  them,  than  to  what  regards  His  service  ? 

Is  it  loving  Him  to  return  evil  for  good  ?  to  abuse  His  gifts,  and  to 
turn  them  against  Himself ;  to  get  tired  of  His  company,  and  to  be  more 
pleased  with  the  world  than  with  Him  ?  Is  it  not  so  we  have  treated 
Him  up  to  the  present  time  ?     Yes,  truly,  and  how  shameful  it  is  for  us  ! 

Jesus  is  so  lovely  !  Jesus  bears  so  much  love  for  me !  I  should  love 
Him  infinitely  more  than  He  loves  me,  because  He  is  infinitely  more 
worthy  of  love  than  I  am.  But  that  I  cannot,  because  I  am  not  capable 
of  infinite  love.;  but  I  should,  at  least,  love  Him  to  the  best  of  my  power. 
And  though  I  were  to  love  Him  so,  alas,  it  would  still  be  very  little.  And 
yet  I  have  not  loved  Him  as  much  as  I  could  ;  I  have  not  loved  Him  with 
all  my  heart.    I  have  divided  it  between  Him  and  creatures. 

Though  we  should  have  loved  Him,  and  should  still  love  Him,  more 


50  THE  GLORIES  OF  JESUS. 

than  all  creatures,  it  would  still  be  very  little ;  for  what  are  all  creatures 
in  comparison  to  Jesus?  It  is,  then,  loving  Him  little  to  say  to  Him,  "I 
love  you  more  than  my  friends,  more  than  myself,  more  than  all  creatures," 
since  they  are  all  a  mere  nothing  in  comparison  to  Jesus. 

Ah,  my  heart,  miserable  heart,  what  have  you  loved,  and  what  have 
you  not  loved  ?  You  have  loved  ? — what  ?  What  my  tongue  would  not 
dare  to  utter,  and  what  I  would  be  ashamed  to  think  of ;  and  you  have 
not  loved  Jesus.  All  the  hatred  you  can  conceive  for  yourself  will  never 
be  enough  for  having  loved  so  many  vile  and  contemptible  things,  and 
not  to  have  loved  Jesus.  What  do  I  say  ?  not  to  have  loved  Him  ?  Nay,, 
to  have  so  much  offended  Him,  to  have  committed  so  many  outrages 
against  Him  ;  and  to  have  abused  His  favors,  and  turned  them  against 
Himself. 

Ah,  Jesus  so  lovely  !  Jesus  so  loving  !  Jesus  so  little  loved  !  Amiable 
above  all  things  else,  yet  less  loved  than  the  most  trifling  things. 

Jesus,  who  loves  me  so  much !  who  has  loved  me  more  than  Himself ; 
more  than  His  precious  blood  that  He  has  shed  for  me ;  more  than  His 
very  life  that  He  has  sacrificed  for  me  !  And  I  have  less  loved  Him  than 
an  imaginary  punctilio  of  honor,  and  the  slightest  gratification  of  the 
senses.     Ah,  what  blindness !  what  illusion  !  what  infatuation  ! 

Jesus,  the  best  of  friends !  no  other  loves  us  as  He  does.  Jesus,  the 
most  potent  friend  !  no  other  can  assist  us  as  He.  Jesus,  the  most  sincere 
of  friends,  who  seeks  not  His  own  interest,  but  ours.  Jesus,  the  most  lib- 
eral of  friends,  who  strips  Himself  of  all  to  enrich  us.  Jesus,  the  most 
faithful  of  friends,  who  never  abandons  such  as  love  Him. 

And  yet  Jesus,  who  is  so  perfect  a  friend,  has  so  few  friends — He  is 
so  little  loved.  On  the  contrary,  He  is  so  badly  treated,  so  much  offended, 
even  by  those  who  ought  to  die  for  love  of  Him.  I  myself  am  of  that 
number,  who  was  so  much  loved  by  Him,  so  much  cherished  by  Him,  so 
much  favored  by  Him.  Ah,  what  a  shame  it  is  for  me  !  what  a  subject  of 
confusion  for  me  while  I  live  ! 

Here  indulge  in  sentiments  of  astonishment,  confusion,  silence,  and  regret. 

Ah,  Jesus,  how  could  you  have  loved  such  a  wretch  as  I  am  ?  How 
could  I  have  so  little  loved  you  who  are  so  amiable  ?  But  how  could  I 
have  brought  myself  to  offend  you  ?  Alas  !  what  cause  had  you  given 
me  ?  And  how  is  it,  after  all  this  bad  treatment,  that  you  stretch  out 
your  arms  to  embrace  me,  and  that  you  throw  open  your  heart  to  re- 
ceive me  ? 

Ah,  I  throw  myself  into  your  merciful  arms,  O  good  Jesus;  I  plunge 
into  your  charitable  heart.  Yes,  I  cast  myself  at  your  feet,  like  your  ar- 
dent lover,  Magdalen,  and  cry  out  with  all  the  sorrow  and  compunction 


THE  GLORIES  OF  JESUS.  51 

of  a  contrite  and  humble  heart,  "  Pardon  me,  good  Jesus,  pardon  me  all 
the  past.  Now  and  forever  shall  I  love  you ;  yes,  I  will  love  you  with 
my  whole  heart." 

O  amiable  Jesus !  O  loving  Jesus !  O  beloved  Jesus  !  I  love  you,  and 
desire  to  love  you  with  all  my  strength.  But  since  all  I  can  do  is  very 
little,  I  desire  to  love  you  with  all  the  love  of  the  just  on  earth ;  with  all 
the  love  of  the  souls  in  purgatory ;  with  all  the  love  of  the  blessed  in 
heaven ;  with  all  the  ecstatic  love  of  the  angels ;  with  all  the  inflamed 
love  of  your  divine  Mother  ;  with  all  the  love  you  bear  yourself ;  with  all 
the  love  your  eternal  Father  and  the  Holy  Ghost  have  for  you. 

Thus,  as  much  as  you  are  lovely  and  loving,  so  much  shall  you  be 
loved.  O  Jesus,  infinitely  lovely  !  O  Jesus,  infinitely  loving !  O  Jesus, 
infinitely  loved  !     O  love  !  O  Jesus  !  O  Jesus!  O  love  ! 

Other  Considerations  capable  of  exciting  and  fostering  within  us  the  love  of  Jesus  Christ. 

I.  Jesus  ought  rather  to  despise  and  reject  our  love,  when  offered  Him, 
than  to  seek  it  with  so  much  pains ;  and  we  ought  to  seek  the  love  of 
Jesus  with  every  care  and  pain,  since  it  is  so  advantageous  to  us.  But  no  ; 
Jesus  so  ardently  desires  to  be  loved  by  us,  that  He  puts  up  with  all  these 
disadvantages,  provided  we  but  love  Him. 

And  what  signifies  our  love  ?  and  what  are  we  ?  Feeble  creatures, 
worms  of  the  earth,  so  many  nothings.  And  yet  Jesus,  whose  majesty  is 
infinite,  and  whose  felicity  is  complete,  considers  all  these  disadvantages 
well  compensated  by  our  loving  Him  ;  and  if  we  love  Him  He  will  enrich 
us  with  the  good  things  of  eternity. 

And  shall  we  not  love  Him  ?  Are  we  fools  ?  Are  we  dreaming  broad 
awake  ?  Are  we  infatuated  ?  Are  we  bewitched  ?  If  a  poor  person  were 
told  that  he  had  but  to  love  some  rich  man,  and  that  he  would  bestow  on 
him  immense  wealth,  would  it  be  wise  of  him,  instead  of  loving  him,  to 
act  toward  him  with  haughtiness  and  disdain  ? 

If  a  patient  were  told  to  love  his  physician,  and  that  he  would  restore 
him  to  his  health,  would  he  fail  to  love  him  ?  or,  if  he  did,  what  would  be 
said  of  him  ? 

If  a  culprit  were  told  that  he  had  but  to  love  his  judge,  and  that  he 
would  keep  him  from  being  thrown  into  prison,  or  from  being  put  to 
death,  would  he  be  wanting  in  loving  him  ?  or,  if  he  were,  what  would  be 
thought  of  him  ? 

All  this  is  applicable  to  ourselves.  We  were  poor,  and  are  still  so  of 
ourselves,  and  devoid  of  all  sorts  of  goods  ;  Jesus  will  bestow  on  us  the 
greatest  riches  if  we  love  Him  ;  He  even  became  poor  to  enrich  us  ;  will 
we,  then,  fail  to  love  Him  ?  and  if  we  do,  are  we  wise  ? 

We  were  sick,  and  are  still  so  ;  our  infirmities  are  our  sins.     Jesus  is 


52  THE  GLORIES  OF  JESUS. 

come  to  deliver  us  from  them,  and  to  pardon  us ;  to  cure  all  our  infirmi- 
ties, and  to  heal  all  our  diseases,  provided  we  love  Him  ;  He  even  takes 
on  Him  our  sins,  and  atones  for  them,  and  will  we  still  not  love  Him  ?  If 
we  do  not,  what  will  become  of  us  ? 

We  are  malefactors,  and  guilty  of  treason  against  God  ;  we  deserved 
to  be  cast  into  the  prison  of  hell,  and  to  suffer  there  eternal  torments  : 
Jesus  has  come  to  preserve  us  from  it,  provided  we  love  Him  ;  and  in 
order  to  deliver  us,  He  suffered  Himself  to  be  tied,  to  be  buffeted,  to  be 
torn  with  stripes,  and  to  be  put  to  death  ;  and,  after  all,  will  we  not  love 
Him? 

If  we  do  not,  do  we  not  deserve,  not  one  hell,  but  a  thousand  hells, 
and  a  thousand  eternities  of  woe,  one  after  the  other,  if  it  could  be,  to 
punish  us  for  our  ingratitude  ?  And  when  we  shall  have  been  consigned 
to  eternal  fire  and  eternal  torments,  will  we  not  enter  into  an  implacable 
rage  and  fury  against  ourselves,  and  the  insensibility  of  our  own  hearts, 
for  being  deprived  of  such  great  benefits,  and  cast  into  the  most  awful 
tortures  for  not  having  loved  Jesus  ?  This  surpasses  any  ideas  we  can 
form  to  ourselves  in  this  world. 

II.  Though  we  did  not  love  Jesus,  what  loss  would  He  sustain  by  it  ? 
and  though  we  did  love  Him,  what  benefit  would  result  to  Him  from  it  ? 
we  can  neither  increase  nor  diminish  His  happiness  ;  in  Himself  He  is 
infinitely  happy  and  above  our  power,  which  is  so  limited,  or  which  is, 
rather,  weakness  and  impotency  ;  yet  Jesus  does  us  the  honor  to  seek  our 
friendship,  by  means  so  full  of  anguish  and  so  painful  that  no  martyr 
ever  suffered  so  much  as  He  did,  and  will  we  not  love  Him  ?  Ought  we 
not  to  die  of  confusion  at  our  own  folly,  or  melt  with  love  for  Jesus  ? 

O  my  good  Jesus,  how  true  all  that  is !  What  a  just  subject  of  con- 
fusion to  me  for  the  past  !  But  what  a  just  subject  of  acknowledgment, 
of  love  and  tenderness  for  you  for  the  future !  No,  no,  dear  Jesus, 
your  travails  shall  not  be  rendered  useless  ;  your  blood  shall  not  have 
been  spilt  in  vain  ;  nor  your  sufferings  borne  without  fruit.  What  you 
sought  with  so  much  earnestness,  what  cost  you  so  much  pains,  you  shall 
have,  and  without  further  delay  ;  from  this  moment  all  my  love,  all  my 
heart,  all  myself  is  yours.  Nevermore  shall  I  belong  to  myself  or  to  any 
other  creature.     All  to  you,  all  in  you,  all  for  you. 

III.  If  we  give  away  our  love  from  Jesus  to  any  other  creature,  what 
will  we  find  in  heaven  or  on  earth  equal  to  Jesus  ?  In  heaven,  what  ? 
The  angels  and  the  saints.  What  renders  them  amiable  is  their  love  for 
Jesus.     Without  their  love  for  Jesus  they  would  become  demons. 

On  earth,  what  shall  we  find  ?  Human  bodies  with  a  fair  skin,  it  may 
be,  but  covering  a  contemptible  flesh,  hideous  to  behold  or  imagine  ;  deli- 
cate viands  and  exquisite  wines  ;  vast  possessions  ;  valuable  furniture  ; 


THE  GLORIES  OF  JESUS.  53 

gold  and  silver  vases ;  lucrative  situations,  that  may  raise  us  to  vain  and 
fleeting-  greatness  ;  but,  in  earnest,  are  those  objects  on  which  we  ought 
to  bestow  our  affections,  to  the  prejudice  of  the  love  we  owe  to  Jesus  ? 

Verily,  what  are  we  doing  ?  Do  we  think  seriously  of  what  we  are 
giving  away  ? — our  love,  our  affection.  Or  on  what  we  are  throwing  it 
away  ?  on  sinful  creatures.  Do  we  consider  what  it  is  we  so  often  refuse  ? 
— our  love  and  affection.  And  to  whom  we  refuse  it  ?  to  Jesus.  Let  us, 
then,  immediately  say,  more  from  our  hearts  than  from  our  lips,  "All  that 
is  not  Jesus  shall  no  longer  be  the  object  of  my  love.  Nothing  but  Jesus  : 
no  more  love  but  for  Jesus." 

IV.  When  we  give  our  affection  to  any  other  but  to  Jesus,  what  hap- 
pens to  us  ?  what  a  melancholy  reverse  !  By  loving  Jesus,  we  have  every 
advantage  in  this  life  and  in  the  life  to  come  ;  whereas,  without  His  love, 
we  are  threatened  with  every  calamity,  both  here  and  hereafter. 

But,  not  loving  Him,  we  deprive  ourselves  of  the  spiritual  gift  of  grace 
and  of  glory,  of  the  gifts  of  the  Holy  Ghost,  of  the  protection  of  the 
angels,  of  the  right  to  heaven. 

We  become  a  prey  of  ambition,. of  anger,  of  envy,  of  gluttony,  of  im- 

'  purity,  of  avarice,  of  idleness,  of  sloth,  of  hatred  ;  slaves  of  our  passions, 

fools,  vicious  and  miserable  ;  the  horror  of  Christ,  the   aversion  of  His 

angels,  the  scorn  of  nature,  the  pest  of  the  world,  the  sport  of  demons,  and 

the  fuel  of  hell. 

Thus  we  deprive  ourselves  of  all  sorts  of  benefits,  and  we  are  over- 
whelmed with  all  sorts  of  evils.  Oh,  what  treasures  in  the  love  of  Jesus  ! 
What  losses  sustained  in  not  loving  Jesus !  To  love  Jesus  is  to  have  all 
and  to  possess  all  ;  and  not  to  love  Jesus  is  to  lose  all ;  since,  without  the 
love  of  Jesus,  there  remains  nothing  but  sin,  and  the  punishment  that 
follows  sin. 

V.  I  now  begin  to  perceive  that  the  hell  of  hells  for  the  damned  is  to 
have  had  no  love  for  Jesus  ;  for  Jesus  so  lovely,  so  loving,  so  beneficent. 
Oh,  these  miserable  souls  feel  the  loss  of  the  love  of  Jesus  and  clearly  per- 
ceive, but  too  late,  that  everything  except  the  love  of  Jesus  is  frail,  and 
poor,  and  miserable.  O  love,  so  little  cultivated,  so  little  practised  on 
earth,  how  you  are  esteemed,  how  you  are  regretted,  how  you  are  wished 
for  in  hell  ! 

Ah,  how  often  have  I  been  without  you  !  and,  consequently,  how  often 
have  I  been  miserable !  Too  often,  alas,  too  often  !  No  more  shall  it 
happen  ;  no  more  shall  the  like  misfortune  befall  me.  Rather  lose  all 
things  else,  than  the  love  of  Jesus.  Ah,  let  us  love  Him,  and  love  Him 
with  all  our  might  in  this  life,  that  we  may  love  Him  for  all  eternity. 

VI.  What  could  be  capable  of  preventing  and  dissuading  us  from  lov- 
ing Jesus  ?     The-re  could  be  but  one  thing — because,  perhaps,  He  requires 


54  THE  GLORIES  OF  JESUS. 

too  much  of  us.  But  the  answer  to  this  is  easy,  and  indisputable,  and  cal- 
culated to  inspire  us  with  more  and  more  courage  to  love  Him. 

First  of  all,  what  He  requires  of  us  is  very  just,  very  honorable  and 
easy  :  it  is  to  love  an  object  the  most  amiable.  Second,  He  gives  us  grace 
to  accomplish  what  He  requires  of  us.  And,  third,  the  benefits  derived 
to  us  from  His  love  are  so  great  and  admirable  that  they  surpass  our  com- 
prehension. 

And  whether  these  benefits  consist  in  an  exemption  from  great  evils, 
or  in  the  acquirement  of  great  riches  ;  though  we  had  to  deprive  ourselves 
of  all  the  pleasures,  and  undergo  all  the  miseries  of  this  life,  we  should 
gladly  submit,  for  the  love  of  Jesus,  as  thousands  of  martyrs  and  holy 
penitents,  of  every  condition,  sex  and  age,  have  done.  His  love  is  truly 
the  pearl  of  the  gospel,  for  the  acquisition  of  which  we  must  sell,  give 
away,  and  abandon  all. 

VII.  Should  Jesus  address  us  as  follows,  what  would  we  say  ?  "  If 
you  would  love  me  in  this  life  and  in  the  other,  and  be  loved  by  me  for- 
ever in  heaven,  you  must  pass  through  all  I  suffered  ;  you  must  give  up 
all  for  the  love  of  me,  and  do  and  suffer  all  that  I  have  done  and  suffered 
for  the  love  of  you.  You  must  suffer  poverty,  fatigue,  heat,  cold,  hunger, 
thirst,  fasting,  reproaches,  blows,  stripes,  thorns,  nails,  and  the  very  cross, 
otherwise  you  shall  possess  no  love  for  me,  nor  will  I  have  any  love  for 
you,  and  without  my  love  you  will  be  reprobates,  objects  of  my  eternal 
hatred,  and  forever  miserable,  and  against  you  I  shall  eternally  satisfy 
my  justice. 

"  Why  should  not  you,  miserable  worms  of  the  earth,  and  criminals  as 
you  are,  why  should  not  you  suffer  for  the  love  of  me,  and  for  your  own 
salvation,  what  I,  who  am  your  God,  and  innocence  itself,  have  suffered 
for  love  of  you  ?  I  have  decreed  it,  and  my  decree  shall  stand  inviolable, 
that  no  one  shall  be  the  companion  of  my  glory  who  has  not  been  the 
companion  of  my  sufferings.  You  deserved  to  have  suffered  much  more, 
since  you  merited  hell :  and  if,  in  the  green  wood,  such  sufferings  happen, 
what  will  become  of  the  dry  and  sterile  wood,  that  is  only  fit  to  be  cast 
into  the  fire  and  burned  ?     This  is  what  you  are,  and  what  you  merit." 

If  such  were  His  words  to  us,  what  would  we  answer  ?  Would  not 
each  of  us  say,  "  Well,  my  dearest  Jesus,  of  two  evils  I  will  choose  the 
least.  The  greatest  evil  that  could  befall  me  would  be  not  to  be  loved  by 
you  and  not  to  love  you,  since  it  is  the  source  of  all  other  evils.  I  choose, 
then,  O  my  beloved  Jesus,  and  with  all  my  heart,  to  embrace  all  your 
sufferings  ;  to  live  in  poverty,  toil,  misery,  and  pain,  even  to  death.  I 
would  rather  die  with  suffering  some  short  time  for  love  of  you,  than  be 
exempt  from  some  short,  slight  pain,  and,  deprived  of  your  love,  be  con- 
demned to  suffer  eternally  in  heil." 


THE  GLORIES  OF  JESUS.  55 

Is  not  that  the  answer  we  should  make  Him  ?  And  to  answer  other- 
wise, and  to  make  another  choice,  we  should  have  lost  our  senses,  and 
soon  have  to  repent.  But  our  repentance  would  be  fruitless  and  without 
end,  like  that  of  the  rest  of  the  damned,  whose  number  we  would  in- 
crease, and  whose  tortures  we  would  experience,  for  having  imitated  them 
in  so  bad  a  choice. 

But  no,  Jesus  does  not  require  so  much  from  us  ;  and  now,  with  His 
permission,  I  will  take  the  liberty  to  ask  Him  what  is  His  divine  will  in 
that  regard,  for  my  own  instruction  and  His  greater  glory. 

"  Do  you  require,  O  sweetest  Jesus,  that,  like  you,  we  should  fast  forty 
days  and  forty  nights,  without  eating  or  drinking?"  "No,  my  dear 
children,"  He  replies,  "I  have  reserved  this  great  fast  for  myself  ;  but 
never  eat  or  drink  to  excess  ;  keep  the  fasts  that  are  ordained,  and  observe 
some  thorough  devotion  ;  in  your  meals  retrench  some  little  things  ;  ab- 
stain from  some  delicate  morsel  or  some  favorite  drink  for  love  of  me." 

"  Good  Jesus,  would  you  have  us  scourged  like  you  ?  "  "  No,  my  dear 
children  ;  I  did  require  it  of  some  of  my  servants,  and  they  were  willing 
to  endure  it,  and  saw  with  joy  their  blood  flow  for  love  of  me  ;  but  I  do 
not  require  the  same  of  you.  All  I  ask  of  you  is,  to  avoid  those  dainties, 
effeminacies,  and  luxuries,  those  scandalous  nudities,  that  offend  me,  that 
wound  modest  eyes,  and  prove  an  occasion  of  sin  to  your  neighbor." 

"  Will  you  have  our  hands  and  feet  pierced  with  nails,  like  yours  ? " 
"  No,  my  beloved  children,  no  ;  those  I  reserve  for  my  own  hands  and 
feet :  but  no  longer  make  use  of  your  feet  to  frequent  dangerous  com- 
pany, to  walk  in  the  ways  of  iniquity,  and  to  fall  into  the  occasions  of  sin. 
But  employ  them  in  visiting  churches,  hospitals,  and  prisons ;  assisting 
the  poor,  and  comforting  the  afflicted  ;  in  discharging  the  duties  of  your 
state  of  life.  Employ  not  your  hands  in  the  working  of  evil,  in  taking 
more  meat  and  drink  than  is  necessary,  in  overcharging  for  goods  or  labor, 
in  striking  others,  in  writing  what  may  be  offensive  to  me,  or  injurious  to 
your  neighbor  ;  but  use  them  in  the  pursuits  of  your  lawful  vocation,  in 
paying  your  debts,  in  giving  alms,  in  writing  something  good  and  edify- 
ing, in  doing  penance,  in  correcting  such  as  are  under  your  care,  when 
they  fail  in  their  duty." 

"  Would  you  have  us  crucified  and  loaded  with  ignominy,  and  agoniz- 
ing, like  you  ?"  "  No,  my  children  ;  I  have  taken  up  the  cross  for  love  of 
you ;  I  have  carried  it  on  my  lacerated  shoulders,  and  I  am  well  pleased  to 
die  nailed  to  it ;  but  do  you  abuse  not  your  body,  nor  your  senses,  in  seeing, 
hearing,  saying  or  doing  what  is  offensive  to  me,  but  employ  them  in 
listening  to  what  edifies,  in  looking  at  objects  that  inspire  devotion  and 
charity,  in  holding  pious  conversation,  in  giving  good  example,  in  doing 
good  works,  in   suffering  patiently  little  trials,  such  as  disgraces,    con- 


56  THE  GLORIES  OF  JESUS. 

fusion,  sickness,  poverty,  disappointments,  ill-humor,  fatigue,  or  other  an- 
noyances, that  have  already  befallen  you,  or  may  hereafter  happen  to 
you." 

If,  notwithstanding,  we  fail  in  avoiding  what  He  forbids,  and  in  prac- 
tising what  He  commands,  though  otherwise  so  easy  in  comparison  of  all 
He  has  done  and  suffered  for  love  of  us,  if  we  fail,  in  the  very  face  of  the 
great  rewards  He  promises,  and  of  the  great  evils  He  threatens  us  with, 
what  shall  we,  one  day,  have  to  say  ?  what  shall  we  think  of  ourselves  ? 
what  shall  become  of  us  ? 

What,  therefore,  should  we  do  ?  Should  we  not,  from  this  moment, 
make  a  prompt  and  perfect  oblation  of  ourselves  to  the  influence  of  His 
divine  love  ;  to  give  up  all,  to  do  all,  to  suffer  all  that  He  requires  of  us  ? 

And  what  signifies  all  that  ?  It  is  so  little  that  it  is  a  mere  nothing. 
But  Jesus  !  But  His  love  !  But  His  riches  !  But  His  grandeurs  !  But 
His  glories,  and  the  delights  of  paradise  !  Ah,  how  truly  great  is  all  that ! 
How  truly  happy  are  we,  then,  that  He  should  vouchsafe  to  accept  such 
little  things,  and  to  be  satisfied  with  them,  and  to  give  us  in  exchange 
things  so  great  ;  His  love,  His  graces,  His  glory,  all  the  immense  riches 
that  are  locked  up  in  Him — His  own  self.  Ah,  Jesus,  my  Jesus,  I  am 
yours  :  I  am  entirely  yours  ;  I  am  wholly  yours. 


THIRD  PART. 

ON   THE    PRINCIPLES    OF    A    UNITIVE    LIFE. 
The  use  of  these  Exercises. 

S  the  truths  proposed  in  the  following  contemplations  are  the  prin- 
ciples of  the  unitive  life,  and  as  they  contain,  under  so  many 
heads,  several  other  saving  truths,  they  should  be  thoroughly 
dwelt  upon  in  the  light  of  faith,  in  the  form  of  contemplation, 
and  with  a  simple  and  steady  eye ;  much  in  the  same  way  as,  in  opening 
a  window,  we  take  a  view  of  near  and  distant  objects  alike,  without  the 
labor  of  reasoning  or  discoursing. 

Two  extremes  are  equally  to  be  avoided  in  these  holy  exercises — in- 
difference and  curiosity.  By  indifference  they  will  be  passed  over  lightly, 
without  being  allowed  to  make  an  impression  on  the  heart,  or  to  be  rightly 
understood.  And  curiosity  will  hurry  over  them  with  precipitation,  and 
impatience  pass  from  one  subject  to  another. 

In  order  to  obviate  this  evil,  they  should  be  dwelt  upon  with  serious 
attention,  and  with  a  mind  deeply  impressed  with  their  importance,  and 
a  heart  filled  with  holy  affection  ;  without  being  anxious  to  proceed,  or  go 
further,  until  the  affection  abates,  and  it  is  time  to  pass  on. 

This  sort  of  prayer  requires  nearly  the  same  dispositions  as  to  go  to 
sleep.  In  order  to  sleep,  we  must  keep  as  motionless  and  tranquil  as  pos- 
sible, without  fixing  our  thoughts  on  anything.  Thus,  such  as  would  be 
attentive  and  fervent  in  prayer,  and  have  the  divine  Spirit  to  operate  in 
their  souls,  should  endeavor  to  keep  themselves  in  a  state  of  perfect  com- 
posure of  mind  and  body,  and  not  allow  any  idea  to  obtrude  itself,  or  any 
affection  to  disturb  the  operations  of  divine  grace. 

It  is  not  easy  to  describe  the  incalculable  advantages  arising  from  this 

guard  of  the  heart  and  senses,  and  this  composure  of  the  whole  interior 

in  the  presence  of  God.     It  is  a  supernatural  state,  as  is  also  the  sort  of 

prayer  that  is  its  object.     In  itself  it  is  even  an  excellent  sort  of  prayer, 

and  is  easily  acquired  by  that  quietude  of  spirit  so  much  recommended  by 

the  fathers  of  a  spiritual  life  ;  and  should  it  have  no  other  good  effect  than 

to  teach  us  to  govern  our  passions,  it  would  be  always  a  great  virtue  and 

blessing.     The  whole  secret  of  prayer  is  attention  of  mind  and  affection  of 

heart. 

Considerations  on  the  love  of  God. 

I.  God  is  exceedingly  good  :  yes,  surely,  He  is  good,  and  infinitely 
good.  His  goodness  knows  no  limits  of  endurance,  but  is  infinite,  im- 
mutable, and  eternal. 


58  THE  GLORIES  OF  JESUS. 

Does  not  such  unbounded  goodness  deserve  to  be  loved  by  you,  oh, 
my  soul,  and  to  be  infinitely  loved  ?  Ah,  that  we  could  love  God  as  He 
deserves  to  be  loved  !  but  such  is  not  the  lot  of  man  upon  earth  ;  here 
below  we  can  only  have  the  desire  of  it. 

Well  then,  my  God,  I  desire  ;  I  would  most  willingly  love  you  as  much 
as  your  infinite  goodness  deserves  to  be  loved. 

II.  God  loves  me.  In  verity  and  truth  God  loves  me.  What  an  honor 
and  consolation  to  me ! 

His  love  even  for  me  is  so  great  and  perfect  that  it  is  equal  to  Himself, 
that  is,  it  is  infinite  and  eternal  :  for  in  God  there  is  no  inequality,  no  mu- 
tability, no  change  :  all  that  is  in  God  is  God,  that  is,  great,  immense,  in- 
finite, immutable,  eternal,  like  Himself. 

With  what  infinite  and  immense  love  does  God  love  !  Ah,  the  great- 
ness of  God's  love  for  me  !  What  return  of  love  should  I  not  make  Him  ! 
and  although  my  love  for  Him  cannot  be  infinite,  I  should  at  least  love 
Him  without  reserve. 

My  love  cannot  arrive  at  that  degree  of  intensity  and  perfection  ;  my 
poor  heart  is  incapable  of  it.  God  alone  can  love  Himself  with  infinite 
love.  Love  yourself,  therefore,  O  my  God,  with  love  divine  :  do  love 
yourself  as  you  deserve  to  be  loved,  and  my  heart  shall  ever  rejoice  that 
you  love  yourself  so,  and  I  shall  never  cease  to  honor  and  glorify  the  in- 
finite love  you  bear  yourself. 

But,  not  to  prove  ungrateful,  I  desire  to  return  you  love  for  love,  as 
far  as  I  am  able  :  your  love  for  me  is  unbounded,  while  mine  is  very  lim- 
ited and  confined.  You  love  me  with  your  whole  self,  and  I  wish  to  love 
you  with  my  whole  heart  and  soul  ;  this  is  all  I  can  do  ;  it  is  all  you  re- 
quire ;  for  he  who  gives  all  he  has  can  do  no  more,  and  with  it  you  are 
satisfied  ;  therefore  I  make  an  oblation  of  my  whole  being  to  you,  O  my 
God,  in  return  for  your  giving  yourself  entirely  to  me. 

III.  God  wishes  me  to  love  Him  ;  most  assuredly  He  requires  it  and 
commands  it,  for  love  should  be  reciprocal  ;  love  demands  a  return  of  love, 
such  is  the  will  of  God  in  my  regard,  and  is  it  not  a  great  honor  to  me  ? 
and  should  I  not  yield  to  Him  ? 

Yet  how  often  has  He  solicited  me,  and  with  what  benignity  !  and  how 
often  have  I  refused  Him,  and  with  what  ingratitude !  Now,  O  my  God, 
I  beseech  you  to  accept  what  you  have  so  long  demanded,  my  heart,  my 
will,  my  affection.  Ask  no  longer  what  belongs  to  you  by  a  thousand 
titles  ;  possess,  inflame,  and  transform  evermore  my  heart  into  love  for 
you. 

IV.  God  offers  me  his  grace  to  love  Him  ;  yes,  surely,  and  He  also 
requires  that  I  should  love  Him  ;  for  without  His  grace  I  could  not  love 
Him  with  a  love  of  charity  as  He  requires.     Well,  then,  He  offers  me  His 


THE  GLORIES  OF  JESUS.  59 

grace  to  love  Him :  why  should  I  not  accept  it  ?  I  do  accept  it  with  all 
my  heart.  And  having  accepted  it,  and  being  enabled  thereby  to  love 
Him,  why  should  I  not  love  Him  with  my  whole  soul  ? 

O  my  God,  I  accept  your  divine  grace,  such  as  you  offer  it  to  me,  and 
I  will  endeavor  most  cordially  to  make  good  use  of  it  to  love  you.  Yes, 
my  God,  I  will  love  you  according  to  the  measure  of  your  grace  and  my 
own  strength. 

V.  God  applies  Himself  more  to  me  alone,  to  draw  me  to  His  love, 
than  He  does  to  the  government  of  the  whole  universe.  And  when  He 
offers  me  grace  to  love  Him,  He  bestows  on  me  a  more  precious  boon, 
and  a  gift  far  more  beautiful  than  the  stars,  the  sun,  or  the  angels  them- 
selves in  their  pure  nature. 

And  when,  with  the  help  of  His  graces,  I  make  an  act  of  the  love  of 
God,  I  perform  an  act  the  most  glorious  and  advantageous  in  the  world. 

Why,  then,  should  I  not  love  my  God  ?  Evermore  will  I  revel  in  His 
sweet  love.  Yes,  my  God,  as  grace  is  never  wanting  on  your  part,  so 
with  love  on  mine ;  a  never-ending  flow  of  grace  from  you,  and  an  inces- 
sant return  of  love  from  me. 

VI.  O  my  soul,  of  what  dost  thou  think  when  thou  thinkest  not  of 
God? 

Alas  !  thou  thinkest  only  of  thyself,  of  creatures,  of  a  thousand  trifling, 
superfluous  things. 

Thou  thinkest  more  of  the  world  than  of  God,  and  yet  is  there  any- 
thing in  this  world  which  should  occupy  thee  as  much  as  God  ? 

O  my  soul,  what  dost  thou  love  when  thou  lovest  not  God  ?  Is  there 
anything  else  which  is  not  infinitely  beneath  God,  less  beauteous,  less 
amiable,  than  God  ? 

And  still  thou  lovest  this  mere  nothing  more  than  God.  At  least 
hitherto  thou  hast  done  so.  But  at  present,  and  evermore,  it  shall  not  be 
so.  Henceforth  my  God  shall  be  my  all,  and  the  sole  object  of  my 
love. 

VII.  God  bestows  as  much  care  on  me  as  if  I  were  alone  in  the  world. 
Yes,  His  solicitude  for  me  is  so  great  that  it  would  seem  wholly  confined 
to  me ;  and  all  He  does  for  the  rest  of  mankind  neither  distracts  nor  di- 
verts in  the  least  His  loving  attention  to  me. 

Ought  not  I,  then,  to  attend  to  Him  alone,  as  if  He  alone  were  in  the 
world,  or  that  there  were  no  world  at  all  ?  God  to  me  alone,  and  I  to 
God  alone.  God  alone  in  my  very  mind  and  heart.  God  alone  my  life, 
my  good,  my  all. 

VIII.  God  loves  me.  It  is  a  fact,  and  He  never  ceases  to  love  me. 
Of  this  He  gives  me  proof  positive  since  He  is  constantly  doing  me 
good.     Ah,  He  is  ever  heaping  favors  on  me,  and  in  a  thousand  ways.    . 


60  THE  GLORIES  OF  JESUS. 

And  as  He  is  unceasing  in  His  love  and  bounty  to  me,  so  also  is  it 
His  wish  that  I  should  be  untiring  in  my  love  and  gratitude  to  Him. 

And  as  He  wishes  me  to  be  unremitting  in  my  love,  He  constantly 
bestows  on  me  the  grace  to  love  Him. 

And  as  He  is  ever  bestowing  on  me  His  grace,  I  must  ever  be  faithful 
to  it,  and  ever  love  Him. 

I  must,  then,  be  ever  receiving  and  ever  loving.  This  must  be  my 
employment  and  sole  occupation  the  rest  of  my  life. 

IX.  Of  all  the  occupations  on  earth,  there  is  none  to  compare  with 
that  of  loving  God,  and  not  only  that,  but  all  united  together  are  not 
equal  to  it.  Why,  then,  should  I  not  devote  myself  wholly  to  so  sweet 
an  employment  ? 

Oh,  precious  employment  !  whoever  devotes  himself  entirely  to  it 
has  no  reason  to  envy  the  happiness  of  others  ;  whereas,  those  who  give 
themselves  up  to  other  pursuits  have  cause  to  envy  souls  solely  addicted 
to  the  love  of  God. 

To  love  God  is  the  most  glorious  work  of  the  saints,  of  the  angels, 
and  of  God  Himself  ;  and  in  it  their  only  felicity  consists. 

X.  A  God  of  infinite  majesty  gives  all  His  attention  to  me  with  infi- 
nite kindness,  and  communicates  His  grace  to  me  that  I  may  the  better 
attend  to  Him  and  to  His  love.  Should  I  not  yield  to  so  kind  an  invi- 
tation ? 

Behold  me,  then,  O  my  God,  ready  to  yield  to  your  love  with  my 
whole  heart,  now  and  forever. 

XI.  O  my  God,  hitherto  how  I  have  been  wanting  in  fidelity  to  you 
in  my  prayers  and  resolutions  !  I  used  to  say,  in  mind  or  words,  that  my 
heart  was  yours,  and  this  heart  was  still  mine,  after  protesting  it  belonged 
to  you. 

But  now  at  least,  O  my  God,  I  declare,  in  the  sincerity  of  my  soul, 
that  I  give  you  my  heart  without  reserve.  Yes,  my  God,  it  is  yours  :  it 
is  no  longer  mine,  nor  any  other  creature's  ;  it  is  entirely  yours,  dispose 
of  it  as  you  please. 

XII.  The  operations  of  God  in  me  are  not  by  intervals,  now  offering 
me  His  grace,  and  then  withdrawing  it ;  no,  He  acts  not  so  toward  me. 
As  He  constantly  gives  me  being,  so  also  He  constantly  gives  me  grace. 
It  is  entirely  in  my  power  to  receive  it  always,  and  to  love  Him  always. 

How  often  have  I  had  it  in  my  power  to  love  God,  and  have  not  loved 
Him  !  It  was  all  my  own  fault.  And  why  was  it  that  I  did  not  love 
Him  ?  Ah,  my  God,  it  was  your  good  will  I  should  love  you,  but  I 
willed  it  not.  But  now,  O  my  God,  it  is  my  will,  and  my  sincere  will. 
Yes,  your  love,  O  my  God ;  your  love,  your  love  evermore. 

XIII.  My  constant  interior  occupation  shall   be  to  keep  my  heart  so 


THE  GLORIES  OF  JESUS.  61 

•disengaged,  so  peaceful  and  submissive,  that  I  may  not  give  the  least 
hindrance  either  to  the  production  or  increase  of  divine  love  in  me.  And 
from  this  moment,  O  my  God,  I  present  myself  before  your  infinite 
Majesty,  as  disengaged,  as  peaceful  and  submissive,  as  I  possibly  can. 

I  sincerely  wish  to  do  all  I  can  on  my  part  ;  do  help  me,  O  my  God ! 
give  me  your  love  and  increase  it,  till  it  arrives  at  the  perfection  you  wish. 

XIV.  I  no  longer  wish  to  look  on  my  heart  as  belonging  to  me  ;  it  is 
yours,  O  my  God,  and  it  is  just  you  should  be  the  master  of  it.  I  leave 
it,  I  abandon  it  to  you  ;  henceforth  govern  it  as  you  please. 

The  heart  that  is  in  me  is  no  longer  mine  ;  it  is  no  longer  my  heart,  it 
belongs  to  God,  it  is  His,  and  I  ought  to  leave  it,  and  I  do  leave  it,  with 
the  utmost  respect,  to  my  God.  It  is  His  property,  His  dominion,  His 
abode,  His  temple. 

XV.  Since  my  only  affair  is  to  love  God,  all  will  turn  out  well.  My 
sins  will  be  effaced  ;  graces  will  be  lavished  on  me  ;  my  enemies  will  be 
vanquished  ;  my  salvation  will  be  secured,  and  God  will  be  satisfied. 
From  this  very  moment,  and  without  further  procrastination,  I  wish  to 
love  my  God,  and  never  cease  to  love  Him. 

Evermore  I  wish  to  do  whatever  His  love  wishes  of  me ;  for  His  love 
wishes  me  to  do  nothing  but  what  I  am  ready  to  do  and  suffer  for  Him. 

XVI.  It  is  not  in  my  power  to  regulate  the  thoughts  of  my  mind,  and 
to  have  but  those  that  I  would  wish,  and  such  as  would  be  agreeable  to 
Him  ;  but  the  affections  of  my  heart  are  at  my  disposition ;  without  giv- 
ing myself,  then,  much  trouble  about  my  thoughts,  I  will  use  all  my  exer- 
tions to  purify  all  the  affections  of  my  heart,  that  all  may  be  for  God.  I 
shall  be  all  heart  for  God,  all  love  for  God. 

XVII.  Oh,  how  badly  time  is  employed  in  any  other  way  than  in  lov- 
ing God  !  since  all  the  time  that  is  not  employed  in  loving  Him  is  not  only 
lost  for  ever,  but  it  is  an  eternity  of  love  lost,  which  might  have  been 
gained  by  employing  it  in  loving  God. 

Ah,  my  God,  my  God,  how  much  time  have  I  lost,  and  increase  of 
your  love !  But  to  lose  no  more,  I  purpose  from  this  moment  to  love  you 
evermore,  and  as  much  as  I  can,  to  the  end  of  life,  which  I  wish  to  pro- 
long only  to  love  you.  And  in  the  very  moment  of  my  death  I  wish  to 
die  through  love  of  you. 

XVIII.  Why  put  off  so  long  a  time  the  enjoyment  of  the  most  precious 
thing  in  heaven  above,  or  on  earth  below,  and  the  possession  of  which 
entirely  depends  on  myself  ?  Why  delay  to  love  God  ?  What  more 
glorious,  more  useful,  more  sweet  and  excellent  ?  Why,  then,  resist  the 
sweet  solicitations,  the  enrapturing  excitements  of  love  ? 

Ah,  my  God,  pardon  my  past  resistance.  Divine  love,  no  longer  shall 
I  resist  you  ;  be  mine,  and  I  shall  be  ever  yours. 


62  THE  GLORIES  OF  JESUS. 

XIX.  O  my  God,  my  good  God !  it  is  yourself  I  seek.  What  I  see, 
what  I  touch,  what  I  taste,  what  I  smell  is  not  what  I  seek  ;  what  I  con- 
ceive, what  I  imagine  is  not  what  I  seek  ;  goods,  pleasures,  and  the  things 
of  the  earth  are  not  what  I  seek  ;  it  is  you,  my  God,  who  are  more  within 
me  than  I  can  conceive,  more  close  to  me  than  I  can  imagine,  more  clear 
than  what  I  see,  more  present  than  what  I  hear,  more  sweet  than  what  I 
taste,  more  agreeable  than  what  I  smell,  more  evident  than  what  I  touch  ; 
it  is  you,  O  my  God,  that  I  seek. 

You  are  more  within  me  than  I  am  myself.  You  are  the  spirit  that  I 
breathe.  You  are  the  soul  of  my  soul,  and  the  life  of  my  life  ;  you  are 
my  very  life.  It  is  from  you  I  hold  my  being ;  it  is  through  you  I  exist ; 
for  you  I  live.  You  are  my  all,  and  whatever  is  in  me  is  not  mine ;  it  is 
yours,  and  shall  ever  be. 

My  God,  you  are  my  life,  my  good,  my  love,  my  all. 

XX.  The  whole  tenor  of  my  life,  as  regards  my  mind,  shall  be  a  mild, 
respectful,  and  unceasing  attention  to  you,  O  my  God,  and  a  sincere, 
peaceful,  and  entire  .submission  of  my  heart  to  the  operations  of  your 
grace. 

This,  O  Lord,  is  the  interior  disposition  of  my  soul,  except  your  opera- 
tions be  different,  or  that  you  may  require  other  operations  from  me. 

Various  motives  of  the  love  of  God. 

Many  are  the  motives  that  should  induce  us  to  love  God. 

i.  There  is  nothing  more  reasonable  than  to  love  such  perfect  bounty, 
so  beneficent,  so  obliging,  and  to  whom  we  are  under  new  obligations 
every  day. 

2.  There  could  be  nothing  more  just  than  to  obey  the  command  of  God 
to  love  Him. 

3.  There  is  nothing  more  glorious  than  to  rise  above  the  love  of  crea- 
tures, and  to  carry  our  love  to  the  heart  of  God. 

4.  There  is  nothing  more  excellent,  since  all  we  could  do  is  less  than 
an  atom,  compared  to  an  act  of  the  love  of  God. 

5.  There  is  nothing  more  profitable  to  ourselves,  for  the  love  of  God 
is  sure  to  merit  us  His  possession,  together  with  all  the  good  things  of 
eternity. 

6.  Nothing  could  be  more  easy,  since  to  love  is  all  that  is  required  of 
us,  and  to  love  a  bounty  and  a  beauty  infinitely  amiable  ;  and  we 
are  made  capable  of  loving  Him,  and  are  supplied  by  Himself  with  all 
the  necessary  graces  to  love  Him. 

7.  There  is  nothing  so  necessary  ;  for  we  must  either  love  God  or  be 
damned.  We  must,  of  absolute  necessity,  either  love  God  here,  or  burn 
with  the  fire  of  hell  hereafter. 


THE  GLORIES  OF  JESUS.  63 

8.  There  is  nothing  more  important  for  eternity.  And  in  order  to 
comprehend  it  the  better,  answer,  yourself,  the  following  questions  : 

Who  is  there  that  does  not  regret  having  omitted  a  thousand  acts  of 
the  love  of  God  he  might  have  made,  and  would  not  wish  to  make  as 
many  henceforth  as  he  has  neglected  for  the  past  ?  Who  would  not  de- 
sire it  with  all  his  heart  ? 

Who  would  not  desire  to  make  as  many  acts  of  the  love  of  God  as  did 
Magdalen  since  her  conversion,  and  many  other  saints  during  their  whole 
lives  ?  Or  as  many  as  have  been,  are,  and  will  be  made  from  the  be- 
ginning to  the  end  of  the  world. 

You  must  allow  that  not  to  desire  it  with  all  one's  strength  is  to  be 
devoid  of  every  sentiment  of  piety.  Who  would  not  wish  to  be  able, 
alone,  to  make  as  many  acts  of  the  love  of  God  as  all  saintly  persons  in 
this  world  shall  ever  have  made  ?    Ah,  if  I  could,  how  happy  would  I  be ! 

What  would  I  not  give  to  obtain  so  great  a  blessing  ? 

On  the  contrary,  who  would  wish  to  omit  henceforth  as  many  acts  of 
the  love  of  God  as  he  has  omitted  up  to  the  present  time  ?  Who  would  like 
to  be  the  cause  of  preventing  God  from  being  glorified  as  much  as  He 
was  by  Magdalen,  and  many  other  ardent  lovers,  during  their  entire  lives  ? 
Who  would  wish  to  prevent,  if  he  could,  all  the  acts  of  the  love  of  God 
that  have  been,  are,  or  will  be  made  from  the  creation  to  the  end  of  time  ? 

You  will  admit  that  to  desire  it  one  should  have  the  heart  of  a  demon. 
Who  could  find  in  his  perverse  heart  the  will  to  prevent  so  much  love  and 
glory  to  God  ?  Ah,  how  miserable  would  I  be  to  be  reduced  to  such 
extremity  !  What  would  I  not  suffer  rather  than  be  the  hindrance  of  so 
much  good  ? 

Consider,  now,  two  truths :  the  one  that  the  saints  love  God  more  or 
less  perfectly  in  heaven,  according  to  the  love  they  had  for  Him  here  on 
earth  ;  the  other,  that  the  love  of  each  saint  in  eternity  is  more  considerable 
in  its  duration  than  all  the  acts  of  the  love  of  God  made  by  the  saints  dur- 
ing life  could  be  in  number,  since  their  number  is  necessarily  limited : 
whereas  the  duration  of  the  other  is  to  have  no  end. 

It  is  certain,  then,  that  those  who  have  not  loved  God  in  this  life  will 
not  love  Him  in  the  other  ;  and  consequently,  dying  in  sin,  they  will,  in 
some  measure,  deprive  God  of  more  glory  than  if  they  robbed  Him  of 
all  the  love  the  saints  could  have  borne  Him  on  earth. 

It  is  likewise  certain  that  all  who  neglect,  in  this  life,  to  make  an  act 
of  the  love  of  God,  though  they  should  not  be  otherwise  obliged  to  it 
and  might  omit  it  without  sin,  expose  themselves,  nevertheless,  to  the 
misfortune  of  loving  God  less  perfectly  throughout  eternity ;  and  conse- 
quently, if  by  their  greater  fervor  they  do  not  repair  this  negligence,  they 
will  rob  God  of  more  glory  than  can  be  described. 


64  THE  GLORIES  OF  JESUS. 

After  that,  are  you  able  to  conceive  all  the  evil  of  omissions  alone  ? 
How  often  have  we  not  omitted  acts  of  the  love  of  God,  when  we  might 
have  made  them ;  and  consequently,  if  we  do  not  repair  these  omissions, 
how  much  love  and  glory  will  not  God  be  deprived  of  for  all  eternity  ! 
None  but  you  alone,  O  my  God,  can  know  how  much  we  have  robbed 
you  of,  since  all  that  regards  you  is  infinite,  and  within  your  comprehen- 
sion alone. 

Ah,  Lord,  it  is  only  now  I  fully  understand  my  obligation  to  love 
you  the  rest  of  my  life  with  as  much  assiduity  and  perfection  as  I  am 
able.  For  one  act  of  love  here,  innumerable  acts  of  love  in  heaven.  Ah, 
my  heart,  let  us  love  evermore  ;  let  us  love  not  creatures,  but  the  Creator. 
Let  others  place  their  affections  on  whatever  objects  they  please  ;  for  our 
part,  let  us  love  no  other  but  God,  but  let  us  love  Him  with  a  perfect  and 
constant  love. 

Ah,  if  I  could  make  you  as  many  acts  of  contrition  as  I  omitted  acts 
of  love !  If  I  could  repair  the  past !  At  least,  O  Lord,  I  will  love  you 
henceforth  and  evermore.  Yes,  I  will  love  you,  and  make  you  beloved 
by  as  many  as  I  can.  To  love  you  shall  be  my  life,  my  food,  my  sole 
employ.     Love  !     Love  pure  !     Sovereign  love  !     Uninterrupted  love  ! 

Remarks  on  the  Litanies  and  Devotions. 

It  would  seem  difficult  to  find  anything  more  capable  of  exciting  in  us 
compassion  for  our  Lord  Jesus  Christ,  than  the  consideration  of  His  ex- 
cruciating sufferings  ;  second,  of  animating  us  to  love  Him  with  our 
whole  heart,  knowing  that  it  is  through  love  of  us  that  He  has  undergone 
all  His  sufferings  ;  third,  of  consoling  and  strengthening  us  in  our  trials  ; 
recollecting  that  our  Saviour  has  sanctified  them  by  His  own,  which  were 
much  greater ;  fourth,  of  inducing  our  Saviour  to  assist  us  to  bear  pa- 
tiently all  our  afflictions,  as  He  intended  by  His  sufferings  and  His  love. 

It  is  not  necessary  to  say  them  all  each  time  ;  it  would  be  better  to  say 
but  part ;  but  to  say  them  more  devoutly,  and  dwell  particularly  on  what 
affects  us  most,  either  with  compassion  or  love  for  our  Redeemer,  repeat- 
ing several  times  those  words  that  are  most  conformable  to  our  state  of 
life  and  to  our  wants.  If,  for  instance,  you  are  in  want,  say  many  times 
over :  "  Jesus,  badly  lodged,  badly  clothed,  badly  fed,  have  mercy  on  us  ;" 
and  so  on  of  the  rest. 

Important  Devotions  to  the  Adorable  Trinity,  to  be  performed  before  a  crucifix. 

Jesus,  my  Saviour  and  my  God,  I  adore  you  and  love  you,  expiring 
on  the  wood  of  the  cross  for  all  mankind,  and  for  me  in  particular. 

O  holy  and  adorable  Trinity,  I  adore  you  here  present,  and  love  you 
with  my  whole  heart,  in  union  with  your  love  for  the  sacred  heart  of 
Jesus. 


THE  GLORIES  OF  JESUS.  65 

God  the  Father,  have  mercy  on  me,  and  grant  me  a  lively  faith,  I  be- 
seech you,  through  the  merits  of  Jesus  Christ. 

God  the  Son,  have  mercy  on  me,  and  strengthen  my  hope,  I  beseech 
you,  through  your  precious  death. 

God  the  Holy  Ghost,  have  mercy  on  me,  and  grant  me  an  ardent  char- 
ity, I  beseech  you,  in  the  name  of  Jesus,  my  Saviour. 

My  God,  I  adore  you  here  present,  and  I  love  you  with  all  my  heart, 
because  you  are  infinitely  good  and  amiable. 

Other  Devotions  in  honor  of  the  Adorable  Trinity. 

Having  made  the  sign  or  the  cross  and  said  the  creed  slowly  and  devoutly,  pause  awhile, 
and  ask  yourself  whether  your  life  be  conformable  to  your  creed,  and  if  you  would  be  ready, 
with  the  assistance  of  God's  grace,  and  after  the  example  of  so  many  saints  and  martyrs,  to 
give  your  life  in  proof  of  the  truths  you  profess;  then  say: 

Blessed  and  loved  of  all  hearts  be  the  holy  and  undivided  Trinity,  now 
and  forever.   Amen. 

God  the  Father,  of  infinite  power  and  wisdom,  conduct  me  by  your 
holy  providence  every  moment  of  my  life. 

God  the  Son,  of  infinite  mercy,  keep  me  always  in  your  holy  pres- 
ence. 

God  the  Holy  Ghost,  of  infinite  charity,  occupy  me  in  loving  you  for 
time  and  eternity. 

Glory  be  to  the  Father,  and  to  the  Son,  and  to  the  Holy  Ghost,  as  it 
was  in  the  beginning,  is  now,  and  ever  shall  be,  world  without  end. 
Amen. 

We  adore  and  glorify  you,  O  God  the  Father,  as  our  Creator. 

We  adore  and  glorify  you,  O  God  the  Son,  as  our  Redeemer. 

We  adore  and  glorify  you,  O  God  the  Holy  Ghost,  as  our  sanctifier. 

The  whole  is  concluded  by  the  following  "  Consecration  "  of  heart  to  the  love  of  the 
sublime  Trinity,  which  may  be' renewed  at  Mass,  before  or  after  Communion,  at  visits  to  the 
blessed  sacrament,  etc. 

Almighty  and  eternal  God,  Father,  Son  and  Holy  Ghost,  adorable 
Trinity  of  persons,  in  unity  of  essence,  first  principle  of  all  things,  to 
whom  I  owe  my  being  and  existence ;  prostrate  before  your  sovereign 
Majesty,  with  feelings  of  the  most  humble  and  tender  acknowledgment 
of  which  a  creature  is  capable,  in  presence  of  the  whole  court  of  heaven, 
I  devote  and  consecrate  myself  henceforth  to  the  sole  study  of  knowing, 
loving  and  serving  you  ;  hoping  to  obtain,  of  your  infinite  goodness,  a 
general  renewal  of  that  faith  of  which  you  are  the  principal  and  object, 
that  it  may  be  purified  and  revived  at  a  time  when  it  is  obscured  in  its 
heavenly  brightness  by  the  dissemination  of  so  many  errors,  and  the  com- 
mission of  so  many  crimes  against  your  divine  Majesty.     For  this  desirable 


66  THE  GLORIES  OF  JESUS. 

purpose  I  unite  with  all  those  holy  souls  whose  only  object  is  to  love;  and 
in  order  to  enable  me  the  better  to  live  henceforth  in  the  constant  prac- 
tice of  your  holy  love,  I  make  an  entire  oblation  to  you  of  all  that  I  have, 
or  am,  whether  interior  or  exterior  ;  forevermore  I  sacrifice  myself  in  all 
things  to  your  good  pleasure,  sincerely  wishing  to  merge  my  will  in  yours, 
to  strip  myself  of  every  feeling  of  self-interest,  to  have  nothing  at  heart 
but  what  regards  your  honor  and  glory,  to  renounce  all  in  order  to  depend 
entirely  on  you,  to  seek  in  all  things  only  what  is  most  agreeable  to  you'; 
and,  in  fine,  to  do  all  in  my  power  to  enkindle  your  love  in  the  hearts  of 
all  ;  that,  being  united  here  on  earth  in  the  tenderest  bonds  of  His  holy 
love,  it  may  unite  us  forever  in  heaven,  there  to  possess,  praise  and  love 
you  for  ages  without  end.   Amen. 

Short  Devotions  for  a  Happy  Death. 

Say  before  your  crucifix  the  Confiteor,  in  spirit  of  penance,  and  then  make  an  act  of  contrition. 

My  God,  I  am  sorry  for  having  offended  you,  because  you  are  infi- 
nitely good,  and  sin  displeases  you.  I  firmly  purpose,  with  the  assist- 
ance of  your  grace,  to  amend  my  life,  to  confess  my  sins,  and  to  satisfy 
your  divine  justice  as  soon  as  possible. 

One  God  in  three  persons,  have  mercy  on  me.  I  commend  my  soul 
and  body  into  your  hands  in  imitation  of  my  dying  Saviour. 

God  the  Father,  have  mercy  on  me,  now  and  at  the  hour  of  my  death. 

God  the  Son,  have  mercy  on  me,  now  and  at  the  hour  of  my  death. 

God  the  Holy  Ghost.have  mercy  on  me,  now  and  at  the  hour  of  my  death. 

Jesus,  Mary,  Joseph,  assist  me,  now  and  at  the  hour  of  my  death. 

"  Be  always  ready,  for  you  know  not  the  day  nor  the  hour,  nor  the 
moment  of  your  death." 

"  Happy  the  servant  whom  his  master  shall  find  prepared  to  render 
him  an  account." 

Devotion  to  the  blessed  Sacramenf. 

Devoutly  repeat  before  your  crucifix  the  "Pater,  Ave,  Credo,"  then  say, 

Divine  Jesus,  I  believe  that  all  power  has  been  given  you  in  heaven 
and  on  earth  ;  purify  my  body  and  soul  from  all  sin,  and  thereby  render 
me  worthy  of  appearing  before  you. 

O  Jesus,  my  Saviour  and  my  God,  I  adore  you  in  the  blessed  sacra- 
ment, and  I  acknowledge  you  true  God,  and  true  Man  ;  I  hope  in  you,  I 
love  you  with  my  whole  heart,  I  ardently  desire  to  receive  you,  beloved 
of  my  soul,  though  I  confess  myself  unworthy. 

Lord  Jesus,  the  life  of  my  soul,  sanctify  me. 

Lord  Jesus,  prepare  and  purify  my  body  and  my  soul  to  receive  you. 

Lord  Jesus,  by  your  holy  presence  preserve  my  body  and  soul  to  life 
eternal. 


THE  GLORIES  OF  JESUS.  67 

Then  say  with  St.  Peter,  St.  Thomas,  and  St.  Augustine, 

You  are  my  Lord  and  my  God.  O  Son  of  the  living  God,  give  me 
grace  to  know  you,  and  to  know  myself ;  be  forever  praised  in  the  holy 
sacrament  of  our  altars. 

"  Come  to  me,  all  you  who  labor  and  are  heavy  laden,  and  I  will  re- 
fresh you." 

"  Woe  to  him  who  neglects  to  receive  the  author  of  life." 

An  Offering  of  one's  self  to  Jesus  Christ. 

Divine  Saviour  of  our  souls,  have  I  hitherto  been  of  the  number  of 
those  who  did  not  know  you  ?  It  is  but  too  true  that  I  have  not  conse- 
crated to  you  the  dawn  of  my  infancy,  and  the  first-fruits  of  my  reason. 
But,  alas,  have  I  been  more  faithful  to  you  since  I  came  to  know  by  how 
many  titles  I  belong  to  you  ?  May  I  now  be  permitted  to  give  myself  up 
to  you  irrevocably,  and  to  regard  as  a  sacrilegious  usurpation  the  least  re- 
serve I  would  make  in  my  oblation. 

No  ;  it  sufficeth  not  to  offer  you  my  body  with  its  senses,  I  also  pre- 
sent you  my  soul  with  all  its  faculties ;  strip  them  of  all  that  they  are, 
that  they  may  receive  no  other  impression  but  what  you  will  please  to 
give  them.  Use  a  sovereign  dominion  over  them.  And  if  it  be  your 
divine  pleasure  that  I  should  suffer  in  body  or  mind,  blessed  be  your  will  : 
I  am  equally  satisfied,  and  refuse  nothing  at  your  hands,  and  ask  nothing 
but  your  love,  which  I  am  determined  to  implore  to  my  last  breath. 

What  a  consolation  for  me  to  know  that,  notwithstanding  my  many 
infidelities,  you  are  graciously  pleased  to  receive  the  homage  of  a  heart 
that  has  been  created  only  for  you,  and  that  deserves  to  be  annihilated 
when  it  ceases  to  love  you  !  For  what  will  avail  me  to  live,  if  it  be  not 
for  you  ?  And  how  long  a  time  has  it  not  been  true  to  say  that  I  was 
not  living,  since  my  heart  did  not  love  you  ?  O  the  happy  moment  that 
I  began  to  be  attached  to  you,  nevermore  to  be  separated  !  Accept,  then, 
O  adorable  Saviour,  my  divine  and  best  Father,  accept  a  heart  ready  pre- 
pared for  your  service  ;  vouchsafe  to  take  possession  of  it,  and  establish 
therein  the  empire  of  your  love,  so  that  no  one  else  will  ever  be  able  to  gain 
admission,  except  with  you  and  for  your  sake.  Should  any  one  ask  me 
for  admission,  I  will  answer  him  :  "My  heart  is  no  longer  mine  :  it  belongs 
to  Jesus  Christ,  to  whom  I  have  vowed  it  forever,  and  without  reserve." 

I  know  full  well,  divine  Saviour,  that  my  affections  are  of  no  impor- 
tance to  you  ;  you  will  find  many  others  in  my  stead  more  worthy  of  your 
love,  and  more  capable  of  glorifying  you.  But  alas,  if  you  reject  me, 
whatever  side  I  turn,  where  shall  I  find  among  creatures  one  to  make  up 
the  loss  of  you  ? 

After  all,  remember,  my  dearest  Saviour,  that  it  is  you  yourself  who 


68  THE  GLORIES  OF  JESUS. 

demand  our  heart,  as  if  we  were  not  too  much  honored  to  be  allowed  to 
offer  it  to  you.  What  am  I  saying  ?  You  even  commanded  us  to  love 
you.  Could  I,  then,  be  so  ungrateful  as  to  displease  you  by  disobedience 
to  so  sweet  a  command  ?  Accept  this  heart,  since  it  ought  to  be  yours  ; 
nevermore  give  it  back  to  me,  as  I  can  have  no  trust  in  it  while  it  is  in  my 
possession  ;  dispose  of  it  as  you  please  ;  dispel  its  chilling  coldness  ;  en- 
kindle in  it  a  heavenly  flame,  capable  of  consuming  its  weakness  ;  put  all 
its  springs  in  motion ;  enlarge  its  capacity,  that  it  may  possess  you  with 
more  plenitude  ;  or  rather  throw  open  your  divine  heart  to  me,  that  I 
may  plunge  into  it,  and  there  be  consumed  with  the  same  love  with 
which  you  burn. 

A  Prayer  to  Jesus  Christ,  to  e^ite  our  confidence. 

0  divine  Saviour  of  our  souls,  it  is  your  infinite  mercy  that  made  you 
come  down  from  heaven  ;  but  it  is  for  the  sake  of  sinners  in  particular 
that  you  left  the  bosom  of  your  Father. 

How  I  delight  to  hear  you  pronounce  from  your  sacred  lips  that  you 
are  not  come  to  judge,  but  to  save  the  world ;  that  not  the  just  but  sin- 
ners, were  the  principal  object  of  your  mission  ;  that  you  were  sent  to 
seek  the  strayed  sheep  of  the  house  of  Israel  !  Although  I  did  not  find 
in  your  words  or  your  sacred  writings  any  motives  of  love  or  gratitude, 
could  I  look  on  you  on  the  cross,  and  not  know  that  it  is  from  the  top  of 
this  throne  of  grace  and  mercy,  that  you  present  to  your  eternal  Father 
your  blood  and  wounds,  to  efface  the  sins  of  the  world  ?  Why,  then, 
should  mine  remain  unpardoned  ?  Would  this  abundant  satisfaction  be 
inefficacious  in  my  regard  alone  ?  Would  I  dare  to  dishonor  the  glory  of 
your  cross  by  such  diffidence  ;  by  sentiments  so  unworthy  your  tender- 
ness for  all  creatures  ?  No  ;  in  applying  to  myself  the  price  of  your  most 
precious  blood,  I  will  put  no  bounds  to  my  hope,  nor  to  the  joy  of  my  re- 
turn ;  I  will  approach  you  with  all  the  confidence  that  your  unbounded 
mercy  will  inspire. 

1  will  not,  however,  consider  myself  acquitted  of  all  debt  to  your 
divine  justice  ;  I  will  accept  with  gladness  the  blows  which  you  shall  lay 
on  me  through  a  feeling  of  compassion.  Never  will  I  complain  of  them, 
because  I  am  aware  that  your  rigors  are  paternal,  and  that  your  bowels 
are  those  of  mercy  and  goodness  for  our  weakness ;  the  very  faults  that 
shall  escape  my  attention,  the  temptations  that  shall  disquiet  me,  will  only 
serve  to  rouse  my  faith,  to  animate  my  hope,  and  to  inflame  my  love  with 
more  zeal  to  satisfy  your  justice.  I  will  say  to  you  with  simplicity  of 
heart :  "  Lord,  turn  not  away  your  eyes  from  me,  for  I  am  weak,  and  my 
weakness  draws  me  into  faults  that  humiliate  me."  I  know  that  meek- 
ness is  your  leading  attribute  ;  you  are  the  spotless  Lamb,  expected  to 
efface  the  sins  of  the  world. 


THE  GLORIES  OF  JESUS.  69 

True,  after  so  many  and  long-continued  infidelities,  it  is  not  permitted 
me  to  aspire  to  those  favors  which  you  bestow  on  those  pure  souls  that 
share  in  your  caresses,  and  are  thereby  encouraged  to  elevate  themselves 
in  mind  to  you,  and  repose  in  your  bosom,  there  to  discover  mysteries  of 
love  that  inundate  them  with  the  purest  delights.  These  cherished  souls 
in  their  prayers  and  secret  adorations  may  well  call  you  their  spouse,  the 
beloved  of  their  heart ;  for  me,  it  will  suffice  to  call  you  the  God  of 
patience  and  consolation,  the  Father  of  mercies,  the  Saviour,  the  hope  and 
salvation  of  sinners ;  for  me  be  it  sufficient  to  throw  myself  in  spirit  at 
your  feet,  to  embrace  them,  to  water  them  with  my  tears,  and  to  believe 
myself  safe  from  all  the  efforts  of  hell ;  for  whoever  is  attached  to  you, 
O  divine  Saviour,  and  clothes  himself  with  the  inexhaustible  merits  of 
your  sacred  humanity,  shall  not  perish  eternally  ;  and  you  have  declared 
that  whoever  approaches  you  with  confidence  shall  not  be  rejected  (et 
cum  qui  venit  ad  me,  non  ejiciam  for  as). 

Instructions  on  the  Litany. 

Since  we  are  in  the  world  for  no  other  end  but  to  love  God,  we  should 
endeavor  to  love  Him,  as  He  has  ordered  us,  "  with  all  our  heart,  with  all 
our  soul,  with  all  our  strength,  and  with  all  our  mind." 

But  what  shall  we  do  to  arrive  at  this  perfection  of  divine  love  ?  Let 
us  ask  for  it,  and  we  shall  quickly  experience  the  truth  of  our  Saviour's 
words,  "  Ask  and  you  shall  receive  ; "  for  God  is  more  ready  to  give  us 
than  we  are  to  ask. 

As  of  ourselves  we  pray  very  ill,  with  coldness  and  irreverence,  let  us 
recommend  ourselves  to  the  prayers  of  the  just,  and  engage  the  saints  to 
obtain  for  us  holy  love,  which  we  dare  not  expect  from  our  own  prayers  ; 
their  great  love  for  God  and  us  makes  them  earnestly  pray  that  God 
should  be  loved  by  us.  God  calls  them  His  friends,  and  treats  them  as 
such  ;  He  hears  all  those  that  join  in  asking  what  is  pleasing  to  Him  ;  can 
we  doubt,  then,  that  He  will  grant  us  His  holy  love,  when  all  the  saints 
join  in  addressing  their  prayers  to  Him  for  so  agreeable  a  request  in  our 
favor  ? 

To  invoke  the  saints,  let  us  make  use  of  the  same  Litany  as  the 
Church,  guided  by  divine  inspiration,  recommends  us  for  that  end.  O 
that  it  were  used  as  much  as  it  is  useful !  We  never  call  a  saint  by  his 
name  but  he  hears  us  ;  we  never  invoke  him  but  he  answers  us  that  very 
instant.  As  often  as  we  say,  "  Holy  Mary,  pray  for  us  ; "  "  St.  Michael, 
pray  for  us,"  etc.,  all  the  saints  we  invoke  pray  for  us  more  earnestly  than 
we  do  ourselves. 

Imagine  to  yourself  that  a  poor  man,  entering  a  rich  town,  asks  an 
alms  of  every  one  of  its  inhabitants,  who  are  all  wealthy  and  contribute 


70  THE  GLORIES  OF  JESUS. 

bountifully  and  plentifully  ;  you  will  admit  that  this  poor  man,  who  at 
first  had  nothing,  at  the  end  becomes  very  rich.  Well,  then,  there  is  no 
town  in  this  world  so  opulent  as  paradise  ;  how  poor  soever  we  may  be 
at  the  beginning  of  prayer  we  shall  find  ourselves  very  rich  at  the  end, 
through  the  liberalities  of  the  saints,  heaped  together,  when  we  have  said 
their  litany  devoutly. 

As  the  effect  of  prayer  is  greater  the  more  fervent  it  is,  we  should  use 
our  utmost  endeavor  to  say  the  litany  well. 

First.  Endeavor  to  begin  it  well,  for  the  fault  of  the  beginning  makes 
the  whole  work  imperfect ;  now,  to  begin  well,  we  must  enter  into  a  per- 
fect tranquillity  of  body  and  mind,  and  make  acts  of  sorrow  for  sin,  of 
confusion  of  ourselves,  of  a  sincere  desire  to  love  and  confide  in  the  good- 
ness of  God,  and  of  His  saints. 

Second.  Consider  what  the  poor  do  when  they  ask  alms  ;  they  expose 
their  necessity,  and  then  wait  awhile,  before  they  redouble  their  prayers, 
or  run  to  another  to  cry,  "  Give  me  your  charity."  We  ought,  then,  to 
pause  awhile  at  the  name  of  each  saint,  and  not  pronounce  them  in  haste, 
one  after  the  other,  as  is  too  commonly  done  in  saying  litanies.  Alas ! 
the  poor  ask  for  a  morsel  of  bread  better  than  we  do  for  the  love  of  God. 

Third.  Remember,  moreover,  that  the  end  of  this  prayer  is  to  excite 
you  to  love  God  ;  and  consequently,  as  soon  as  ever  you  perceive  any 
pious  affection,  you  ought  to  stop  there,  without  troubling  yourself  about 
going  farther,  seeing  it  matters  not  to  say  them  all,  but  to  be  touched,  af- 
fected, and  penetrated,  every  one  in  his  own  way. 

Fourth.  As  prayer  is  chiefly  in  the  heart,  it  is  good,  when  you  find 
yourself  moved,  not  to  speak  a  word,  or  very  little,  and  even  then  it 
should  be  from  the  heart,  rather  than  from  the  mouth ;  otherwise  it  will 
be  but  an  empty  vocal  prayer,  without  the  heart's  having  any  share  in  it : 
and  often  the  devotion  is  so  ill-performed,  that  it  becomes  rather  a  sin 
than  a  prayer. 

Fifth.  As  the  litany  is  to  be  said  often,  it  is  good  to  know  that  it  may 
be  said  in  divers  ways  ;  the  first  and  most  ordinary  way  is,  to  make  the 
proposition  whole  and  entire,  as,  "  God  the  Father  of  heaven,  bestow  on 
me  divine  love ;  Holy  Mary  [etc.],  obtain  for  me  divine  love."  The  sec- 
ond way  is  to  omit  the  words,  "  Obtain  for  me,"  etc.,  and  say  only  :  "  God 
the  Father,  divine  love  ;  Holy  Mother  of  God,  divine  love."  This  way  is 
so  much  the  more  devout,  as  it  is  but  a  simple  declaration  of  what  we 
desire  ;  it  was  thus  St.  Magdalen  addressed  Jesus  ;  "  He  whom  you  love 
is  sick." 

The  third  and  most  simple  of  all  is  to  pronounce  only  the  name  of  Him 
whom  you  invoke  without  expressing  what  you  demand  :  as  "  Eternal 
Father,  Holy  Mother,"  etc.     After  which  you  may  stop  awhile,  saying  in 


THE  GLORIES  OF  JESUS.  71 

your  heart :  "  You  know  well  what  I  want  of  you  ;  "  as  the  poor  in  asking 
alms,  often  say  only,  "  Sir,"  or  "  Madam,"  and  then  wait  in  silence  for 
their  charity. 

The  fourth  way  is,  by  altering  the  order  of  the  words,  for  instance  : 
"  Holy  love,  eternal  Father  ;  Divine  love,  holy  Mother." 

The  fifth  is,  to  make  the  prayer  by  way  of  question,  as,  "  Who  will  give 
me  holy  love  ?  Is  it  you,  eternal  Father  ?  Who  will  obtain  for  me  divine 
love  ?     Is  it  you,  holy  Mother  of  God  ? " 

The  sixth  is,  to  address  ourselves  to  the  heart  of  those  we  invoke,  as 
to  the  source  of  love,  as,  "  Heart  of  the  eternal  Father,  give  me  your  love  ; 
Heart  of  Mary,  obtain  for  me  divine  love,"  etc.  ;  or,  by  changing  the 
words,  thus  :  "  Heart  of  the  eternal  Father,  inflame  me  with  your  divine 
love,"  etc. 

It  is  good  at  all  times,  when  we  remember  any  saint  in  particular,  or 
see  his  image,  to  address  his  heart,  and  expose  ours  to  him  ;  to  rejoice 
with  him  that  he  has  so  much  loved  God,  and  to  entreat  him  to  obtain  the 
same  blessing  for  us. 

The  seventh  way  is,  to  add  to  the  invocation  some  motives  by  way  of 
meditation.  The  first  motive  is  drawn  from  the  person's  relation  to  divine 
love,  as  :  "  Heavenly  Father,  fountain  of  divine  love,"  etc.  "  Holy  Mary, 
Mother  of  divine  Love,"  etc.  "  Holy  angels,  immersed  in  divine  love," 
etc.  "Holy  Apostles,  preachers  of  divine  love,"  etc.  "Holy  martyrs, 
who  sacrificed  your  lives  for  divine  love,"  etc.  "  Holy  confessors,  who 
suffered  so  much  for  divine  love,"  etc.  "  Holy  Virgins,  who  loved  noth- 
ing but  divine  love,"  etc.  These  motives  may  be  taken  also  from  our- 
selves, as  :  "  Give  me  holy  love.  I  am  not  capable  of  it."  Lastly,  these 
motives  may  betaken  from  the  things  themselves  that  we  ask,  as  :  "  Give 
me  holy  love  :  it  is  precious,  it  is  necessary,  it  is  the  hidden  treasure  of 
the  gospel,  and  the  pearl  I  ought  to  purchase  at  the  cost  of  all  things  else," 
etc. 

The  eighth  and  last  way,  being  proper  for  those  that  cannot  meditate, 
is  to  regard  only  the  names  of  the  saints,  or  their  images,  or  think  of  them 
only  in  their  mind,  without  saying  anything,  and  pause  inwardly  at  the 
remembrance  of  each  saint,  with  a  desire  and  confidence  of  obtaining  holy 
love  through  their  intercession. 

To  conclude  all  that  regards  the  use  of  the  holy  litany,  you  will  ob- 
serve that  you  may  add  to  it  the  saints  to  whom  you  have  a  particular  de- 
votion, your  good  angel,  your  patron  saint,  the  patron  of  the  parish,  St. 
Joseph,  St.  Joachim,  and  St.  Anne,  because  they  are  of  the  holy  family  ; 
St.  Patrick,  St.  Columb,  St.  Bridget,  St.  Kyran,  St.  Kenny,  St.  Malachy, 
St.  Lawrence,  and  so  of  the  patrons  of  each  diocese  ;  St.  Francis  Xavier, 
St.  Thomas  Aquinas,  St.  Catharine  of  Sienna,  and  St.  Teresa,  etc. 


72  THE  GLORIES  OF  JESUS. 

We  may  also  say  the  litany  to  implore  other  graces  as  well  as  that  of 
divine  love,  such  as  purity,  patience,  humility,  meekness,  perseverance, 
the  conversion  of  sinners  and  infidels,  deliverance  of  the  souls  in  purga- 
tory, and  for  such  as  are  at  the  point  of  death,  etc. ;  and  confessors  and 
directors  may  prescribe  it  as  penance  to  those  whom  they  direct. 

Those  who  cannot  meditate,  of  whom  the  number  is  great,  may  very 
usefully  employ  their  time  of  prayer,  in  saying  leisurely  a  litany  as  they 
shall  find  most  useful  and  easy,  and  productive  of  most  devotion;  and 
will  find  it  a  profitable  sort  of  prayer,  which,  perhaps,  will  open  their  mind 
to  contemplation,  to  frequent  and  familiar  entertainment  with  God,  and 
to  the  continual  exercise  of  His  love. 

Act  of  the  love  of  God. 

I  love  you,  O  sovereign  bounty,  O  infinite  excellence,  O  most  holy 
and  adorable  Trinity,  Father,  Son,  and  Holy  Ghost,  one  true  God,  infi- 
nitely perfect,  and  sovereignly  good  and  amiable.  I  love  you  with  my 
whole  heart  and  soul  and  with  all  my  might.  I  love  you  above  all 
things,  more  than  all  things  else,  more  than  my  life  and  myself,  because 
you  alone  are  worthy  of  my  love.  I  offer  you  all  my  reverence,  all  my 
adorations,  all  my  submission,  all  my  obedience,  all  my  services,  all  my 
zeal.  O  my  divine  Master,  infinitely  great,  who  is  like  unto  you  ? 
Adorable  Majesty,  in  whose  presence  heaven  and  earth,  angels  and  men 
are  so  many  nothings,  how  could  I  prefer  any  creature  to  you  in  the 
exercise  of  my  love  ?  You  are  infinite  goodness  itself,  infinite  wisdom, 
infinite  beauty,  infinite  mercy,  infinite  liberality,  infinite  sweetness,  infi- 
nite charity  ;  in  a  word,  you  possess  all  possible  perfections,  and  all  infi- 
nite. And,  withal,  you  are  my  Creator,  my  Redeemer,  my  Master,  my 
Father,  and  my  King,  my  last  end,  and  final  beatitude  ;  you  are  my 
all.  I  am  indebted  to  you  for  all  that  I  have,  and  all  that  I  am,  and  for 
all  that  I  hope  for.  Yes,  I  love  you,  and  wish  always  to  love  you  alone, 
and  desire  to  love  you  always,  more  ardently  and  more  perfectly.  Amen. 

Act  of  the  love  of  Jesus. 

O  divine  Jesus,  only  Son  of  God,  equal  to  Him  in  all  things,  eternal, 
immense,  infinitely  wise,  good,  and  holy  ;  you  are,  therefore,  deserving 
of  the  same  love.  O  how  this  truth  delights  me !  how  my  heart  is 
charmed  with  the  thought  that  it  can  and  ought  to  love  you  as  much  as 
God,  with  a  love  as  unbounded,  as  pure,  as  lively,  and  as  tender  as  it  is 
capable  of !  So  do  I  love  you,  and  shall  ever  love  you,  my  all-amiable 
Jesus !  O  that  I  were  master  of  all  the  hearts  that  do  not  love  you,  that 
I  might  consecrate  them  all  to  a  duty  so  just  and  sweet !  I  offer  you/jn 
compensation,  the  love  of  all  saints  and  angels.  Increase  and  inflame 
more  and  more  every  day  the  love  that  your  grace  has  enkindled  in  my 


THE  GLORIES  OF  JESUS.  73 

heart  for  your  adorable  person.     Your  love  and  grace  are  the  only  ob- 
jects of  my  ambition  for  time  and  eternity.     Amen. 

Of  the  incomparable  merits  of  Jesus. 

We  are  not  sufficiently  instructed  in  the  knowledge  of  the  merits  of 
Jesus,  and  we  should  labor  to  know  more  fully  their  extent,  in  order  to 
set  a  greater  value  on  them,  and  to  have  the  more  love  and  gratitude  for 
Him. 

It  is  not  without  reason  that  Jesus  is  called  by  that  blessed  name, 
which  signifies  Saviour,  because  He  has  acquired  for  us  infinite  merits,  to 
blot  out  our  sins,  and  to  purchase  for  us  all  sorts  of  graces  ;  this  will 
enable  us  to  understand  something  of  His  incomparable  worth. 

The  two  things  that  cause  an  offence  or  injury  to  be  the  more  griev- 
ous and  enormous,  cause  likewise  the  satisfaction  and  reparation  made 
for  them  to  be  more  inconsiderable  and  slight,  and  these  are,  the  dignity 
of  the  offended,  and  the  vileness  of  the  offender.  Man  is  but  a  wretched 
creature,  and  God  is  so  great  and  excellent  that  an  offence  offered  Him 
increases  in  proportion  to  His  greatness  and  excellence. 

Now  these  very  considerations,  which  make  the  offence  appear  the 
more  grievous,  lessen  the  value  of  the  satisfaction  ;  for  the  higher  the 
person  offended  is  raised  above  us  in  dignity,  and  the  meaner  we  are  in 
comparison  of  him,  the  less  is  the  satisfaction  we  make  him  :  therefore, 
God  being  infinitely  greater  than  men  and  angels,  the  offence  offered 
Him  is  great  to  an  incomprehensible  degree,  and  far  beyond  any  satis- 
faction that  could  be  made  Him  by  all  His  creatures  together,  and  con- 
sequently should  remain  unexpiated,  and  proves  the  necessity  of  a  Jesus, 
or  Saviour,  who  should  be  more  than  a  creature,  who  should  be  both  God 
and  man. 

He  should  be  man,  to  be  capable  of  meriting  ;  He  should  be  God,  to 
be  capable  of  infinite  merit :  He  should  be  man,  to  humble  Himself  be- 
fore God,  who  was  offended  ;  He  should  be  God,  to  give  His  humility  an 
infinite  value  ;  a  man,  to  pray  for  sinners,  a  God,  to  deserve  to  be  heard, 
all  which  are  found  in  Jesus.  And  as  the  satisfaction  is  of  less  value 
when  made  by  a  mean  person,  so  the  more  exalted  the  person  is,  and  the 
greater  his  sanctity,  the  greater  and  more  meritorious  is  the  satisfaction 
he  makes  :  such  is  the  glory  of  Jesus. 

Jesus  is  one  of  the  three  persons  of  the  holy- Trinity,  endowed  with 
infinite  and  uncreated  sanctity  ;  therefore  His  satisfaction  to  His  Father 
is  equal  to  the  value  and  dignity  of  His  person,  and  the  greatness  of  His 
sanctity,  and  is,  consequently,  infinite  in  merit,  to  impetrate,  to  satisfy 
the  justice  of  His  Father,  to  blot  out  all  our  sins  and  obtain  all  sorts  of 
favors  for  us. 


74  THE  GLORIES  OF  JESUS. 

Further,' one  mortal  sin  alone,  as  it  is  an  offence  to  God,  is  so  great  an 
evil  that  all  men  and  angels,  and  the  Mother  of  God  herself,  might  pass 
millions  of  years  in  the  most  fervent  prayer  and  rigid  penance  to  satisfy 
for  it,  and  yet  would  not  be  able  ;  Jesus  alone,  in  the  scale  of  the  divine 
balance,  would  weigh  more  than  all  the  prayers  and  penances  and  good 
works  of  all  the  saints ;  for  their  merit  would  still  be  limited;  but  the 
merits  of  Jesus  alone  are  infinite,  by  reason  of  the  dignity  and  sanctity 
of  His  person  and  exalted  glory,  and  have  sufficiently  and  superabun- 
dantly satisfied  for  our  sins.  "  He  gave  Himself  for  us,  that  He  might 
redeem  us  from  all  sin,"  original,  actual,  mortal,  and  venial. 

Of  original  sins,  alone,  the  number  is  prodigious  ;  every  one  coming 
into  the  world  is  infected  with  it,  except  our  Saviour  and  His  blessed 
Mother,  and  Adam  and  Eve,  who,  though  they  had  not  contracted  it, 
yet  were  the  original  source  and  cause  of  it  by  their  actual  sins  ;  so  many 
millions  of  persons  that  were  in  the  world,  that  are,  and  will  be  to  the 
end  of  time,  then  reckon  the  number  of  original  sins,  and  Jesus  satisfied 
for  them  all.     Glory  be  to  His  holy  name! 

What  shall  we  say  of  the  number  of  actual  sins  ?  Every  single  per- 
son is  born  with  one  original  sin  ;  but  who  is  there,  who  has  lived  beyond 
the  years  of  discretion,  without  more  actual  sins  than  one  ?  One  person 
committed  more  than  a  thousand,  another  ten  thousand,  a  third  a  hun- 
dred thousand  ;  many,  whose  lives  have  been,  are  at  present,  and  will 
be,  nothing  but  a  continuation  of  sin,  a  tissue  of  iniquity,  in  thought, 
word,  and  work,  omission  and  commission  ;  so  that  one  single  person 
shall  have  committed  more  actual  sins  than  a  hundred  thousand  persons. 
If,  therefore,  all  the  actual  sins  were  put  together,  how  prodigious  will 
the  number  appear ! 

Let  us  now  join  these  two  things  together  :  the  first,  one  single  sin  is 
so  grievous  and  enormous,  so  far  beyond  the  merits  of  men  and  angels, 
that  they  could  never  satisfy  for  it  by  all  their  prayers  and  penances  and 
torments  for  innumerable  ages ;  the  other,  that  Jesus  Christ  has  satisfied, 
not  for  one  single  sin,  but  for  all  that  have  been,  or  will  be  committed, 
and  that  superabundantly,  His  merits  infinitely  surpassing  this  frightful 
heap  of  sins.  Oh,  how  vast,  how  astonishing,  how  incomprehensible,  are 
the  merits  of  the  King  of  glory ! 

Let  us  proceed  farther,  and  suppose  that  besides  this  world  there  were 
millions  of  others,  and  that  the  least  of  them  were  a  hundred  thousand 
times  greater  and  more  populous  than  this,  and  that  each  of  them  were 
still  growing  bigger  and  fuller  of  inhabitants,  and  each  inhabitant  an  in- 
carnate devil,  and  that  the  most  innocent  of  these  monsters  offended  God 
more  in  one  day  than  all  the  human  beings  that  ever  have  been,  or  will 
be,  in  the  world  ;  that  ali  their  thoughts  were  abominations,  all  their  words 


THE  GLORIES  OF  JESUS.  75 

blasphemies,  all  their  actions  injustices,  murders,  impurities,  and  sacri- 
leges— all  this  is  horrible :  nevertheless,  all  this  heap  of  sins,  this  abyss  of 
horrors,  this  astonishing  excess  of  wickedness — and  suppose  a  million 
more — is  infinitely  less  than  the  merits  of  Christ ;  all  this  infamy  dishon- 
ors God  less  than  the  merits  of  Jesus  glorify  Him. 

Jesus  has  superabundantly  satisfied  for  all  this  ;  and,  what  is  more,  one 
single  action  of  His,  the  very  least  of  His  sufferings,  the  least  cold  en- 
dured in  one  of  His  fingers,  one  good  desire,  one  prayer  presented  to  His 
Father  for  us,  has  so  much  merit,  that  by  it  alone  He  has  satisfied  for  all 
this  world  of  sins.  The  wickedness  of  men,  let  it  increase  to  ever  so  high 
a  degree,  shallnever  be  able  to  come  near  the  infinite  merits  of  the  least 
action  or  suffering  of  the  glorious  Jesus. 

Oh,  how  superabundantly  has  Jesus  satisfied  for  us !  The  eternal 
Father  justly  gave  Him  the  glorious  and  holy  name  of  Jesus,  the  sacred 
name  of  Saviour.  And  Jesus  has  been  so  generous  and  liberal  toward 
us,  that  when  only  one  of  His  actions  or  sufferings  might  have  fully  sat- 
isfied for  all  our  sins,  yet  His  love  did  not  allow  Him  to  stop  there,  but 
for  many  years  He  performed  such  wonders,  and  suffered  so  many  pro- 
digious miseries,  all  of  infinite  merit ;  endured  so  many  pains,  shed  so 
many  tears,  spilt  His  blood  to  the  last  drop,  and  laid  down  His  life  on  the 
cross,  in  the  violence  and  force  of  most  bitter  torments,  and  all  the  excess 
of  reproach  and  shame,  and  why  all  this  but  to  be  more  than  our  sufficient 
Saviour?  which  made  the  royal  prophet  sing:  "With  him  there  is  plenti- 
ful redemption ;  and  there  is  no  sort  of  favor  that  he  has  not  merited 
for  us." 

If  God  the  Father,  in  view  of  the  merits  of  Jesus,  made  us  all  seraphs 
in  love,  and  cherubs  in  light,  and  more  than  Mary  and  all  the  angels  in 
holiness,  and  peopled  more  worlds  with  more  saints,  and  though  the  three 
adorable  persons  of  the  blessed  Trinity  should  unite  themselves  hypos- 
tatically  to  each  of  us  to  make  us  all  God-men,  and  that,  by  a  communi- 
cation of  idioms,  we  become  God  the  Father,  God  the  Son,  and  God  the 
Holy  Ghost — Jesus  has  merited  all  this. 

Have  we  not  reason,  then,  to  be  surprised  at  the  greatness  of  the  mer- 
its of  Jesus,  and  His  incomparable  love  toward  us  ?  We  must  be  all  love 
for  Him,  and  in  the  earnestness  of  our  souls,  ask  pardon  of  the  Father, 
through  His  infinite  merits :  "  Eternal  Father  of  our  Lord  Jesus  Christ, 
pardon  me  all  my  sins,  through  the  merits  of  your  dear  Son,  our  glorious 
Saviour.  You  best  know  what  graces  and  favors  I  stand  in  need  of,  both 
now  and  at  the  end  of  my  life,  in  order  to  live  and  die  in  your  love — I 
beg  them  of  you.  It  is  true  I  deserve  none,  but  Jesus  has  merited  them 
all  for  me,  and  it  is  through  His  merits  I  beseech  you  to  grant  them  to 
me."     The  more  to  glorify  Jesus,  let  us  do  all  in  our  power  to  hinder  sin, 


76  THE  GLORIES  OF  JESUS. 

and  to  extirpate  it  from  the  world  as  being  offensive  to  Jesus,  and  en- 
deavor to  procure  that  all  the  world  may  know,  love,  and  serve  Jesus  ; 
that  He  may  be  the  beginning  and  the  end  of  all  our  designs  and  actions. 
Whether  in  prosperity  or  adversity,  let  us  praise  and  bless  Jesus;  if  in 
want,  let  us  have  recourse  to  Jesus.  Let  us  begin  the  day  by  pronounc- 
ing the  holy  name  of  Jesus,  and  continue  it,  saying,  "  Jesus  :  whether  we 
live  or  die,  we  will  invoke  and  love  Jesus,  to  the  end  that  after  death  we 
may  pass  from  earth  to  heaven,  there  to  love,  bless,  and  praise  forever 
our  amiable,  adorable,  and  infinitely  glorious  Jesus,  to  whom  be  honor 
and  glory  for  ever  and  ever.     Amen." 

DEVOUT    EXERCISES    PROPER    FOR    FRIDAYS. 
To  Sinners,  at  the  sight  of  the  Crucifix. 

See,  wicked  sinner,  what  your  sins  have  done 

Your  Saviour  crucified,  who  is  God  and  man  ! 

Endeavor  not  on  Jews  the  blame  to  lay, 

You  are  a  deicide  as  well  as  they. 

With  contrite  heart  your  sinful  life  deplore, 

The  best  sacrifice  is  to  sin  no  more. 

He'd  rather  you'd  from  tears  and  sins  refrain 

Than  weep,  though  tears  of  blooa,  ana  sin  again. 

He  the  sufferings  of  his  Lord  bewails, 

O'er  whom  His  precepts  and  His  life  prevails  ; 

To  weep,  and  sin  again,  is  but  a  jest, 

He  then  weeps  best,  who  doth  now  sin  the  least. 

To  weep,  and  moan,  and  sigh,  and  still  to  sin, 

Is  but  to  nail  Him  on  the  cross  again  ; 

With  holy  living,  He's  better  pleased  and  won, 

Than  mixing  blood  with  blood,  and  wounds  anon. 

And  to  procure  a  tenderness  and  compassion  for  your  crucified  Saviour,  say  to  Him  delib- 
erately and  affectionately  what  follows,  stopping  where  tenderness  shall  make  you  sensible  that 
you  should  give  way  to  love,  affection,  sorrow,  and  compunction. 

The  sinner  at  the  view  of  the  Crucifix. 

It  is  true,  then,  my  Jesus  is  dead.  He  is  dead,  who  should  never  have 
died.  He  is  dead,  whose  life  was  more  precious  than  all  the  lives  in  the 
world.  He  is  dead,  who  gives  life  to  all  the  world.  The  Son  of  God  is 
dead  for  the  sins  of  men.  The  lamb  is  dead  for  the  wolf ;  the  lord  for 
the  slave ;  the  innocent  for  the  guilty. 

O  my  Jesus,  it  is  you  I  behold  dead,  and  stretched  out  on  the  cross, 
who  breathed  nothing  but  love  and  blessings  toward  all  creatures,  whom 
I  behold  breathless  and  lifeless,  all  cold  and  dead. 

It  is  you,  adorable  head,  that  was  adored  in  heaven  by  all  the  blessed 
spirits,  which  so  often,  in  the  course  of  your  life,  lay  on  hay,  on  grass,  on 


THE  SACRED  HEART  OF  JESUS. 


THE  GLORIES  OF  JESUS.  77 

the  ground,  without  so  much  as  a  stone  for  your  pillow  ;  which  has  been 
so  often  drenched  with  rain,  buffeted  with  winds,  which  I  behold  pierced 
on  all  sides,  crowned  with  thorns,  drowned  in  blood,  bending,  without 
sense,  motion,  or  life.  Ah,  I  prostrate  myself  before  you,  more  in  heart 
than  body,  to  the  very  abyss  of  my  nothingness ;  there  I  revere,  honor, 
bless,  and  adore  you  with  all  my  heart. 

Is  it  your  adorable  face,  a  thousand  times  more  beautiful  than  the  sun, 
on  which  the  angels  delight  to  gaze,  that  I  see  spit  upon,  all  bruised,  and 
red  with  streams  of  blood  running  from  the  wounds  of  your  sacred  head, 
crowned  with  thorns  ?  I  contemplate  you  with  eyes  of  compassion  and 
veneration,  and'adore  you  with  all  my  heart. 

Oh,  sweet  and  merciful  eyes,  which  wept  so  much  for  us,  which  looked 
on  your  sufferings  and  cross  with  joy  for  the  love  of  us,  and  on  us  with 
so  much  pity  and  compassion,  do  I  behold  you  filled  with  dust  and  blood, 
without  life,  light,  or  motion  ?  Ah  !  may  I  never  open  mine  again,  but 
to  contemplate  you  closed  in  death,  and  to  adore  you  with  all  my  heart ! 

Is  it  your  blessed  mouth,  that  has  wrought  so  many  miracles  in  our 
favor,  that  has  given  such  heavenly  instructions  for  living  well,  and  gain- 
ing heaven,  which  I  behold  in  the  extremity  of  thirst,  moistened  only 
with  vinegar  and  gall  ?  Ah,  were  I  permitted  to  press  my  lips  to  yours ! 
but  I  dare  not.  At  least  I  bless,  honor,  praise  and  adore  you  with  my 
whole  heart.  Oh,  almighty  hands,  that  made  heaven  and  earth,  and 
wrought  so  many  miracles,  and  still  support  us  in  existence,  I  regret  to 
see  you  made  weak,  and  nailed  to  the  cross.  Oh,  sacred  hands,  so  liberal 
and  beneficent,  I  embrace  and  kiss  you  from  my  heart. 

Oh,  adorable  feet,  that  have  traveled  so  much,  all  bare  for  me,  that 
have  taken  so  many  steps  and  journeys  for  me,  which  I  behold  fixed  to 
a  cross.  I  bend  my  knees  and  my  whole  self  before  you,  and  with  your 
permission  I  desire  to  embrace  and  kiss  you  with  the  same  love  and  affec- 
tion as  Magdalen  did. 

Lastly,  oh,  sacred  heart  of  my  Jesus,  in  which  are  shut  up  all  the  treas- 
ures of  the  Divinity,  and  which  entertains  so  great  a  love  for  me,  do  I 
behold  you  pierced  through,  and  pouring  out  the  last  drop  of  your  blood 
for  me  ?  I  adore  you,  with  all  the  grateful  hearts  in  heaven,  on  earth,  and 
in  purgatory,  that  you  have  filled  with  your  love.  O  my  Jesus,  that 
through  this  wound  in  your  sacred  side,  and  by  my  mouth,  your  heart  might 
enter  into  my  heart,  or  my  heart  into  yours,  to  be  wholly  transformed 
into  it ! 

Oh,  heart,  the  adorable  source  of  all  the  love  which  has  purified  and 
sanctified  so  many  hearts,  purify  and  sanctify  mine  too,  to  the  end  I  may 
be  all  love  for  you,  as  you  have  been,  and  are  still,  all  love  toward  me. 

But  my  sweetest  Jesus,   why  have  you  been  thus  treated  ?  and  by 


78  THE  GLORIES  OF  JESUS. 

whom  ?  who  was  it  that  nailed  you  to  this  wood  ?  Alas !  it  was  neither 
Turks  nor  heathens  ;  neither  was  it  Jews  alone  ;  who,  then,  my  Saviour,. 
who  ? 

Ah,  sorrowful  but  true  answer,  it  was  I  who  spit  on  your  face,  plucked 
your  hair  and  beard,  covered  you  with  wounds,  crowned  you  with  thorns  ; 
who,  in  the  extremity  of  your  thirst,  gave  you  vinegar  and  gall  to  drink, 
and  pierced  your  feet,  and  hands,  and  side.  I  was  the  murderer  and  exe- 
cutioner, I  own  it  to  heaven  and  earth,  to  your  glory  and  my  own  shame. 
But,  O  my  Jesus,  seeing  that  after  so  many  cruelties  perpetrated  against 
you,  you  still  preserve  me  in  my  being,  and  even  bestow  new  graces  on 
me,  I  accept  them  with  the  most  heartfelt  thanks,  and  protest  that  I  will 
nevermore  be  your  murderer  and  executioner  in  committing  new  sins  ; 
that  I  will  no  more  be,  as  I  have  been,  more  obdurate  and  insensible  than 
the  very  rocks,  which  split  asunder  to  show  the  sense  they  had  of  your 
death. 

Shall  not  I  commiserate  you,  by  whom  and  for  whom  you  have  suf- 
fered so  much  ?  Ah,  I  would  gladly  heap  up  in  my  heart  all  the  tender- 
est  compassions  that  have  ever  galled  the  hearts  of  those  who  have  had 
the  most  sensibility,  the  tenderest  love,  and  the  strongest  compassion  for 
you,  to  the  end  that  I  may  employ  them  all  in  sorrowing  after  you  in 
your  sufferings. 

O  St.  John,  St.  Magdalen,  dear  lovers  of  Jesus,  but  above  all,  O  sacred 
Virgin,  pour  into  my  heart,  not  a  single  drop,  but  all  your  sorrow  and 
affliction  of  heart,  for  which  you  have  no  more  occasion  in  heaven  ;  cause 
to  flow  into  my  heart  all  that  compassion  which  wounded  yours,  when 
you  beheld  your  beloved  Son,  suffering,  dying,  and  dead  in  your  arms. 
Ah,  if  my  Saviour  be  dead  of  His  feeling  love  for  me,  may  my  lot  be  to 
die  also  of  true  compassion  for  Him. 

But,  my  Jesus,  whereas  it  is  your  will  that  I  should  continue  in  life,  I 
cast  myself  at  your  feet,  asking  pardon  of  you  for  all  my  sins,  with  all  the 
confusion,  sorrow,  and  grief  I  am  capable  of.  I  wish  I  could  shed  tears 
of  blood  to  expiate  them.  Oh,  that  my  heart  could  break  with  sorrow,  as 
was  the  happiness  of  so  many  others  !  But  since  it  is  not  your  holy  and 
well-pleasing  will  that  compassion  for  your  sufferings  or  contrition  for  my 
sins  should  cost  me  my  life,  pardon  me,  O  Lord,  though  I  do  not  deserve 
it ;  no,  I  deserve  hell,  and  have  deserved  it  a  thousand  times.  But,  my 
Saviour,  the  pardon  you  have  granted  so  many  makes  me  hope  that  you 
will  pardon  me,  too.  You  pardoned  Peter,  who  so  basely  denied  you. 
You  pardoned  the  thief  as  soon  as  he  asked  it.  You  prayed  for  your 
executioners,  while  they  abused  and  derided  you.  The  prayer  I  address 
you  is  your  own,  and  surely  you  did  not  teach  me  to  pray,  in  order  to  re- 
fuse me,  and  to  frustrate  your  prayers  and  mine  of  their  effect.     More- 


THE  GLORIES  OF  JESUS  79 

over,  my  adorable  Saviour,  the  prayer  you  addressed  to  your  eternal 
Father  for  me  now  depends  on  yourself,  since  He  has  put  all  power  in 
your  hands,  and  established  you  the  sovereign  judge  of  the  living  and 
the  dead. 

Grant  us,  then,  O  charitable  Saviour,  grant  us  the  pardon,  which  you 
have  not  only  desired  but  demanded  for  us,  and  which  is  now  in  your 
power  to  grant.  We  beg  it  of  you,  one  for  another,  and  for  all  those  to 
whom  we  are  most  obliged,  and  whom  we  have  in  any  manner  drawn 
into  sin.  We  beg  it  of  you  by  all  your  sacred  wounds,  and  precious 
blood,  which  was  seven  times  shed — at  your  circumcision,  agony  in  the 
garden,  whipping,  crowning  with  thorns,  being  stripped  of  your  clothes 
that  were  glued  by  your  blood  to  your  sacred  body,  at  your  crucifixion, 
and  when  your  sacred  side  was  opened  with  a  lance.  We  beg  it  of  you 
by  that  blood  that  was  shed,  not  only  for  us  but  by  us.  We  beg  it  by 
that  blood  that  cries  to  heaven  for  us,  not  for  vengeance  but  for  mercy. 

Lastly,  we  beg  it  through  the  merits  of  your  precious  blood,  far  sur- 
passing all  the  guilt  of  our  sins  ;  with  it  we  cry  out  to  you,  mercy,  good 
Jesus,  mercy  !  pour  one  drop  of  it  into  every  one  of  our  hearts,  to  blot  out 
our  sins.  The  pardon  we  ask  and  hope  for  will  but  increase  our  obliga- 
tions and  sorrows,  that  after  so  many  offences  you  should  still  have  the 
clemency  to  forgive  us.  What  excess  of  cruelty  in  us  to  you  ;  what  ex- 
cess of  goodness  in  you  to  us,  O  sweet  Jesus ! 

Ah,  I  can  go  no  farther,  but  be  sorry  for  my  sins ;  a  feeling  of  sincere 
gratitude  for  your  goodness,  a  compassion  for  your  sufferings,  and  the 
amazing  excess  of  your  love,  leave  me  speechless.  Groans  and  sighs  stop 
my  breath  ;  my  heart  melts  within  me  ;  grief  overwhelms  me  and  will 
not  let  me  speak. 

And,  since  I  can  no  longer  express  my  grief,  permit  me,  O  adorable 

Jesus,  to  step  aside,  and  cast  myself  at  your  feet,  there  to  let  my  heart  tell 

you    what   my  tongue  cannot.     Ah,  Jesus !  Ah,  sin  !  Ah,  cruelty  !  Ah, 

goodness  !  Ah,  love  ! 

A  Prayer  to  obtain  the  love  of  God. 

My  Jesus,  what  you  most  of  all  require  of  me,  is  what  I  most  earnestly 
crave  of  you — to  love  you  above  all  things.  It  seems  to  me,  that  if  I 
could,  I  would  have  an  overflowing  love  for  you.  Oh,  would  to  God  I 
had  so  great  a  love  for  you  as  to  be  able  to  love  you  perfectly ! 

But,  O  my  Jesus,  this  I  cannot  have  of  myself,  but  you  can  give  it  me, 
easily  and  abundantly,  whose  power  is  infinite.  Ah,  that  I  had  as  much 
love  for  you  as  you  are  able  to  bestow  on  me,  and  as  you  deserve !  At 
least,  grant  me  what  you  think  fit ;  my  heart  is  ready,  my  Jesus,  and  if  it 
be  not,  or  if  there  still  be  any  impediments  to  the  fullness  of  your  love, 
the  remedy  is  in  your  power  ;  your  graces  are  stronger  than  my  weakness 


So  Till-.  (,  LORIES  OF  JESUS. 

and  malice  :  vouchsafe,  then,  to  grant  them  to  me.  It  is  true,  I  am  un- 
worthy of  them  :  I  deserve  them  not,  but  you  deserve  that  I  should  love 
you  perfectly,  and  in  order  to  do  that  I  have  need  of  your  graces  ;  grant 
me  the  means  I  stand  in  need  of  to  arrive  at  this  holy  end  ;  give  me 
abundance  of  grace,  that  I  may  return  abundance  of  love.  And  to  oblige 
you  the  more  to  grant  them,  consider  not,  O  my  Jesus,  my  sins  and  dis- 
orders, unless  it  be  to  have  pity  on  them,  but  look  on  the  great  things 
you  have  done  and  suffered  for  me,  that  I  should  love  you.  Oh,  may  1 
ever  love  you  as  you  deserve,  to  the  utmost  of  my  power,  and  according 
to  the  fullness  of  your  holy  grace.     Amen. 

Invocation  of  the  Holy  Ghost. 

O  my  God,  my  firm  belief  is,  that  your  eyes  are  fixed  on  me  at  this 
moment.  The  angels  are  now  trembling  before  you,  and  can  I,  a  poor 
nothing,  presume  to  appear  in  your  holy  presence  ?  Pardon  my  sins  and 
unworthiness,  and  enable  me  to  invoke  you,  the  best  of  fathers. 

O  divine  spirit  of  love,  of  light  and  of  life,  enliven  me  in  my  devo- 
tions ;  enlighten  my  mind  with  your  heavenly  rays  ;  inflame  my  will  with 
the  fire  of  your  divine  love  ;  destroy  in  me  the  spirit  of  the  world  and  its 
dissipation  ;  let  me  taste  how  sweet  the  Lord  is,  and  render  me  accept- 
able to  His  divine  Majesty. 

O  my  God,  dispel  the  darkness  of  my  understanding  by  the  beaming 
of  your  countenance  ;  strengthen  its  weakness  and  disperse  the  gloom  of 
worldly  distractions,  that  nothing  may  ever  come  between  me  and  you, 
the  sole  object  of  my  love. 

Divine  spirit,  all  love  ;  love  of  the  Father  and  Son  ;  personal,  substan- 
tial, eternal,  infinite  love  ;  Ah,  incomprehensible  love,  either  draw  us  to 
you,  or  let  us  draw  you  to  us,  to  change  us  all  into  love,  to  be  no  more 
anything  but  love.  Come  to  us,  O  divine  love,  behold  our  hearts,  which 
you  sought  for  so  long,  and  which  so  often  shunned  you,  now  open,  ready 
to  receive  you. 

Divine  love,  you  pursued  us  when  we  were  running  away  from  you  : 
now  that  we  are  seeking  you  will  you  fly  from  us  ?  No,  for  as  you  sought 
and  loved  us  from  the  beginning,  so  will  you  continue  to  do,  and  will 
have  us  seek  you  with  holy  perseverance  ;  for,  without  your  preventing 
us,  we  would  have  run  astray  and  mixed  in  the  gulf  of  the  world. 
Come,  then,  divine  love,  come,  we  conjure  you  ;  fill  our  hearts — they  sigh 
after  you. 

Come,  O  Holy  Ghost,  take  possession  of  the  hearts  of  your  faithful, 
and  enkindle  therein  the  fire  of  this  divine  love  ;  send  forth  your  spirit, 
and  they  shall  be  created,  and  you  shall  renew  the  face  of  the  earth. 

O  God,  who  did  instruct  the  hearts  of  your  faithful  by  the  illustra- 


THE  GLORIES  OF  JESUS.  Sr 

tion  of  the  Holy  Spirit,  grant  that  in  the  same  spirit  we  may  be  always 
truly  wise,  and  ever  rejoice  in  His  consolation,  through  Christ  our  Lord. 
Amen. 

We  have  never  been  charmed  with  the  desire  of  possessing  you,  as  we 
are  now  :  your  right  hand  wounded  us  with  this  dart  of  love.  Come  into 
our  hearts  with  all  your  grace,  and  make  them  all  your  own,  as  they  re- 
nounce all  others  but  you.  Ah,  vouchsafe  to  hear  us,  and  graciously  to 
grant  us  our  request. 

Come,  then,  in  this  happy  hour,  that,  having  drawn  us  to  yourself 
during  life,  you  may  also  draw  us  to  you  after  death  ;  that  we  may  pass 
from  fire  to  fire,  and  from  love  to  love  ;  from  the  love  of  grace  here  to 
the  beatific  love  in  heaven,  where,  every  other  employment  ceasing,  we 
shall  be  all  loved  and  all  lovers,  all  love  in  the  divine  flames  of  paradise, 
that  will  banish  our  enemies,  disperse  our  miseries,  and  fill  us  forever  with 
unspeakable  joys. 

Ah,  when  shall  this  be,  O  divine  love  ?  When  shall  we  be  in  posses- 
sion of  this  incomparable  happiness  ?  So  violent  shall  be  our  longings 
and  our  love  while  we  are  in  this  world,  that  after  death  there  shall  be  no 
stop  nor  hindrance  to  this  perfect  love.     Be  it  so,  O  divine  love.  Amen. 

A  Prayer  to  our  Lord  to  obtain  a  happy  Death. 

O  my  good  Jesus,  I  beg  of  you,  most  humbly  and  earnestly,  that  grace 
which,  above  all  others,  is  most  important  for  your  glory  and  my  own 
salvation — final  grace,  perseverance  in  grace  and  a  happy  death  ;  this  is 
what  we  cannot  merit  with  all  the  services  imaginable,  but  which  you 
have  merited  for  us  with  all  the  rest. 

This  grace  is  to  die  in  your  friendship  and  love,  that  is,  to  die,  having 
habitual  grace  and  love  in  our  souls,  as  all  the  saints  have  died.  Though 
I  should  lack  all  the  rest,  a  priest  to  absolve  me,  or  the  last  sacraments  to 
console  me,  when  and  wheresoever  I  shall  die,  I  shall  have  all  I  want 
in  your  love  to  gain  a  happy  eternity.  O  Jesus,  may  I  die  the  death  of 
the  just ! 

But,  O  my  Jesus,  if  it  be  your  good  pleasure,  may  I  die,  not  only  in 
habitual  but  also  in  actual  love.  I  would  wish  that  with  my  last  breath  1 
could  breathe  acts  of  love,  and  that  I  could  love  expiring,  and  expire  loving. 

Thus  died  the  glorious  St.  Joseph,  who,  expiring,  had  the  honor  to 
have  you  on  one  side  of  him,  and  your  blessed  Mother  on  the  other,  and 
found  himself  at  the  same  time  dying  and  loving  you.  Thus  died  the 
great  St.  Ambrose,  who,  after  having  communicated  with  all  the  love  he 
could,  immediately  gave  up  his  spirit,  and  after  haying  received  you, 
was  received  by  you  into  heaven,  there  to  love  you  till  now,  and  for  all 
eternity. 


82  THE  GLORIES  OF  JESUS. 

Thus  died  St.  Ignatius,  in  the  softest  accents  of  love  still  repeating  and 
breathing  forth  the  sacred  name  of  Jesus.  And  thus  died  many  others 
who  had  their  senses  to  the  last  gasp,  and  whose  love  never  ceased  but 
with  their  lives.  *I  beg  of  you,  my  Lord  and  my  God,  through  the  merits 
and  prayers  of  these  great  saints,  to  grant  me  so  precious  a  death,  that 
the  last  moments  of  my  life  may  be  employed  in  loving  you. 

Hut,  O  my  Jesus,  allow  me  to  contiaue  to  entreat  you  that  I  may  die 
not  only  in  your  love,  but  also  for  your  love,  namely,  for  some  Christian 
virtue,  for  faith,  chastity  or  charity,  as  the  martyrs  died.  This  is  the  de- 
sire of  my  heart ;  this,  by  your  divine  grace,  is  the  disposition  in  which  I 
desire  to  remain  firm  and  constant  in  your  service,  and  to  suffer  death 
rather  than  lose  your  grace  and  love  by  any  mortal  sin.  O  my  Jesus,  the 
prayer  I  make  to  you  for  myself  I  wish  to  be  heard  also  for  others,  that 
all  may  die  well  for  the  future. 

And  as  this  is  the  grace  of  graces,  on  which  depends  our  happy  or 
miserable  eternity — to  be  forever  with  you  or  separated  from  you,  I  ask 
it  for  every  one  of  us,  by  the  most  powerful  motives,  the  glory  of  your 
Father,  the  greatness  of  your  merits,  the  excess  of  your  love,  the  inter- 
cession of  your  blessed  Mother,  and  all  the  angels  and  saints,  and  with 
all  the  dispositions  of  faith,  humility  and  confidence,  to  the  end  that  hav- 
ing done,  on  my  part,  all  that  my  weakness  could,  you  may  do  according 
to  your  infinite  bounty. 

Ah,  my  Lord  and  Saviour  Jesus  Christ,  through  the  intercession  of 
those  great  saints  who  gave  their  blood  and  lives  rather  than  offend  you, 
vouchsafe  to  grant  me  their  favor  and  grace  to  enable  me  to  testify  my 
fidelity  to  you  by  the  effusion  of  my  blood  and  the  loss  of  my  life.  Nay, 
more,  there  is  a  death  that  charms  me  more,  and  after  which  I  sigh  :  it  is 
that  I  may  die,  not  only  in  your  love,  and  for  your  love,  but,  above  all, 
that  I  may  die  of  love  for  you,  that  the  force  of  your  love  may  force  my 
soul  out  of  my  body,  and  transport  it  to  you.  Oh,  sweet  death  !  Oh, 
precious  death  !     Oh,  death  of  love  ! 

It  was  thus  the  seraphic  St.  Francis  died  ;  and  as  St.  Francis  de  Sales 
says  of  him,  he  could  not  fail  to  die  this  death,  for  he  loved  God  too  well 
in  life  to  fail  to  die  of  love.  Thus  died  St.  Teresa,  who  revealed  after  her 
death  that  she  died  of  the  violence  of  love. 

It  was  thus  a  devout  pilgrim  died  on  Mount  Calvary,  who,  after  having 
deeply  reflected  that  it  was  there  his  Saviour  had  died  for  him,  and  after 
having  again  and  again  kissed  the  ground  where  they  had  placed  the  cross, 
oppressed  in  heart  by  an  excessive  violence  of  love  and  compassion  for 
his  great  and  dear  Master,  breathed  out  his  soul  that  very  moment. 

It  was  thus,  too,  that  another  pilgrim,  having  visited  all  the  holy  places, 
and  meditated  on  the  mysteries  that  were  there  accomplished,  at  length 


THE  GLORIES  OF  JESUS.  83 

being  on  Mount  Olivet,  and  seeing  the  impressions  of  the  sacred  feet  of 
our  Lord  on  the  rock,  and  having  kissed  and  watered  them  with  his  tears, 
and  lifting  up  his  eyes  to  heaven,  as  if  he  had  seen  our  Lord,  Was  trans- 
ported with  so  ardent  a  desire  to  go  to  Him,  that  he  died  on  the  spot ;  and 
when  his  body  was  opened  to  discover  the  cause  of  his  death,  these  words 
were  found  written  in  his  heart,  as  in  that  of  St.  Ignatius,  martyr  :  Jesus 
jviy  LOVE. 

And  whereas,  my  Saviour,  your  hands  are  not  shortened,  nor  your 
bounty  diminished  in  our  own  days,  thus  a  holy  priest  died  in  France  of 
the  sweet  violence  of  love,  and  dying,  said,  "  O  my  love,  my  love,  you  have 
conquered  ;  you  have  overcome  me."  His  body  burned  so  hot  after  his 
■death  that  it  could  not  be  touched  without  being  scorched,  and  a  person 
of  bad  life  approaching  it,  the  heat  redoubled  so,  and  the  wretch  was  so 
heated,  that  ever  after  he  lived  extremely  well. 

But  above  all,  it  was  thus  your  blessed  Mother  died,  who  ought  to  have 
died  the  very  moment  of  her  conception,  for  even  then  she  received  so 
violent  a  dart  of  love  that  it  surpassed  the  love  of  all  the  saints,  which 
she  could  not  have  borne  if  she  had  not  been  miraculously  sustained  by 
you  while  she  lived  ;  till  at  length,  ardently  desiring  to  see  you  in  the 
splendor  of  your  glory,  she  made  her  request,  which  was  immediately 
heard,  and  love,  drawing  her  beauteous  soul  from  her  body,  assumed  her 
xip  into  heaven  ;  her  soul  and  body,  being  afterward  united,  and  quitting 
the  tomb,  went  to  take  possession  with  you  of  a  magnificent  throne  above 
all  the  blessed. 

Ah,  my  Jesus,  if  it  be  not  too  great  a  presumption  in  me,  if  my  prayer 
do  not  offend  you,  I  beg  of  you,  through  the  intercession  of  those  holy 
souls  to  whom  you  have  granted  so  many  and  so  great  favors,  and  par- 
ticularly through  the  prayers  of  your  blessed  Mother,  that  I  may  die  of 
love  for  you  ;  that  your  love  may  put  an  end  to  my  days ;  that  it  may  in- 
crease to  such  a  degree  in  me,  and  burn  to  such  a  height,  as  to  separate 
my  soul  from  the  body  it  animates,  and  transport  it  to  the  object  it  loves, 
which  is  no  other  than  you,  my  amiable,  my  adorable,  and  my  admirable 
Jesus. 

And  to  sum  up  all  my  desires  regarding  death,  I  desire  to  die  for  you, 
as  you  have  died  for  me.  And  if  I  be  not  a  martyr  in  effect,  by  your 
grace  I  am  one  in  desire  and  will,  and  if  it  be  not  my  lot  to  die  by  the 
violence  of  torments,  I  accept  the  death  of  the  violence  of  sickness.  And 
if  it  be  martyrdom  to  die  for  faith,  charity  or  chastity,  it  is  also  martyr- 
dom to  die  for  justice.  Therefore  I  would  die  to  satisfy  your  justice, 
which  will  have  me  undergo  the  death  I  deserve.  Ah,  my  Jesus,  it  is  just 
I  should  die  so.  I  adore  your  sentence  and  submit  to  it  ;  I  accept  death 
from  your  hands,  as  St.  Francis  did  the  stigmates  from  a  seraph,  who  im- 


Sj  THE  (i LORIES  OF  JESUS. 

pressed  them  on  him  by  your  order.  I  accept  my  death  not  only  from 
the  course  of  nature,  but  as  from  your  divine  hands,  and  as  you  have  ac- 
cepted yours,  not  as  from  the  hands  of  the  Jews  or  executioners,  but  from 
those  of  your  eternal  Father. 

And  to  conclude,  my  amiable  Saviour,  in  the  words  of  your  servant, 
St.  Francis,  as  you  yielded  to  death  for  the  love  of  me,  grant  me  grace  to 
die  for  love  of  you.  O  sacred  love  of  my  Jesus,  may  you  give  me  the 
happy  blow,  and  strike  me  out  of  this  unfortunate  world,  where  you  are 
so  little  loved,  and  so  much  offended,  and  raise  me  up  to  the  regions  of 
bliss,  where  you  are  never  offended,  and  so  perfectly  loved  for  eternal 
ages.     Amen. 

AN    EASY    AND    EFFECTUAL    METHOD    OF    THINKING  OFTEN    OF    GOD    IN    THE    DAY. 

"  Put  me  as  a  signet  on  your  arm."  (Cant.  viii.  6.) 

"  Seek  the  Lord,  and  take  courage:  seek  his  face  always."    (Psa.  x.  4.) 

It  cannot  be  expressed  how  much  we  lose,  every  day,  of  grace  in  this 
world  and  of  glory  in  the  other,  for  ourselves  and  God,  by  forgetting  our 
Lord  and  Saviour  Jesus  Christ  ;  the  remedy  for  which,  and  the  easiest 
means  to  repair  it,  is  to  have  some  signal  or  visible  mark  to  point  out  our 
neglect,  and  cause  us  to  make  short  and  frequent  prayers  every  day  :  the 
cross,  of  all  the  rest,  is  the  most  venerable  and  august,  and  the  most  ca- 
pable of  animating  us,  as  being  the  instrument  of  our  redemption,  and  the 
badge  of  a  Christian. 

For  this  reason  many  wear  a  cross  on  their  sleeves  of  silk  or  some 
other  thread,  or  of  two  crossed  pins,  in  memory  of  our  crucified  Lord  ; 
and  the  following  distichs  will  help  their  memory  to  prayer  : 

My  God,  all  things  may  serve  a  constant  soul; 
This  very  cross  my  wandering  thoughts  control; 
And  that  our  minds  may  steadfast  on  thee  dwell, 
This  lovely  mark  (f)  shall  still  our  hearts  compel. 

But  if  one  will  not  carry  a  cross  thus,  let  him  make  use  of  one  pin 
only,  as  is  usually  done  for  a  remembrancer,  or  of  some  other  sensible 
object  ;  for  without  that,  unless  he  be  continually  prevented  by  God,  he 
will  be  a  great  loser,  in  forgetting  his  duty  and  omitting  many  acts  which 
this  signal  would  have  occasioned  him  to  produce.  And  this  is  so  true, 
that  the  best  Christians,  and  those  that  take  most  care  to  be  always  in  the 
presence  of  God,  are  those  who  complain  most  of  forgetting  Him  so 
easily  and  so  often. 

Let  him  not  dissuade  others  from  using  this  symbol  of  the  cross,  or 
advise  them  to  give  it  up  ;  else  let  them  make  use  of  some  other  signal  to 
the  same  end.     If  they  should  do  otherwise,  they  will  deprive  our  Lord 


THE  GLORIES  OF  JESUS.  85 

of  a  great  deal  of  glory,  and  souls  of  a  great  deal  of  merit.  Whereas,  by 
approving  this  holy  practice,  and  exhorting  to  it,  he  will  contribute  to 
the  good  that  will  come  from  it,  and  will  one  day  receive  a  great  reward. 
There  is  no  determinate  fixed  prayer  ;  every  one  may  say  that  which 
pleases  him  most,  according  to  his  devotion,  in  heart  or  words,  but  it 
should  be  always  short  and  fervent.  Say  that  which  presents  itself  first, 
or  in  which  you  find  the  greatest  relish,  as  :  "  O  my  Jesus  !  O  my  love  ! 
O  my  dearest  Saviour  !  my  God,  and  my  all !  "  Or,  without  saying  any- 
thing, look  amorously  on  your  cross  or  crucifix,  or  kiss  it,  or  incline  your 
head  and  heart  sweetly  toward  it.  Or  make  a  compact  with  God,  that  so 
often  as  you  look  on,  or  kiss  this  signal,  you  intend  to  practise  the  most 
excellent  acts  of  all  virtues,  of  faith,  of  hope,  and  of  love,  and  to  pray 
for  the  living,  the  dying  and  the  dead,  and  particularly  for  those  you  are 
most  obliged  to  pray  for. 

Some  persons  kiss  their  signal  thirty-three  times  a  day,  in  honor  of  the 
years  of  the  life  of  our  Lord.  And  in  order  to  know  the  consequence  of 
every  moment,  well  or  ill  employed,  either  in  the  practice  or  omission  of  a 
good  prayer  or  act  of  virtue,  the  following  verses  should  be  well  con- 
sidered : 

Or  loss,  or  gain,  of  moments  we  believe, 

So  many  happy  eternities  to  give, 

Or  of  eternal  happiness  deprive. 

That  is,  every  moment,  well  or  ill  employed,  brings  the  loss  or  the 
gain  of  an  eternity  of  glory  to  God  and  to  ourselves.  Surely  this  ought 
to  be  a  sufficient  motive  to  encourage  us  to  spend  every  moment  well, 
and  to  squander  as  few  as  possible,  not-  only  in  sin,  but  in  different  ac- 
tions, without  referring  them  to  God  ;  and  it  is  certain  that  the  moments 
in  which  we  look  on,  or  kiss  our  signal  with  devotion  are  well  employed. 

This  practice  is  also  an  easy  and  efficacious  means  to  get  rid  of  the 
sin  we  are  most  addicted  to,  and  to  acquire  the  virtue  we  stand  most  in 
need  of  :  First,  by  reminding  us  to  be  aware  of  the  sin,  and  to  practise 
the  contrary  virtue.  Second,  by  calling  to  our  mind  that  God  is  present, 
that  this  remembrance  may  keep  us  from  sin,  and  urge  us  to  practise 
'  virtue  with  more  fervor.  Third,  to  remind  us  often  to  ask  pardon  of  God 
!  for  our  sins,  and  grace  nevermore  to  return  to  them,  or  to  beg  of  Him 
some  virtue,  as  : 

"My  God,  I  beg  pardon  of  you  for  all  my  intemperances,  impurities, 
impatience,  swearing,  lying,  backbiting,  and  other  sins;  and  I  beg  of  you 
the  grace  of  never  offending  you  ;  grant  me  patience,  humility,  chas- 
tity," etc. 

Experience  shows  that  fidelity  to  these  practices  obtains  victory  over 
sin,  and  grace  to  acquire  the  opposite  virtues.     Cultivate  them,  then,  and 


86  THE  GLORIES  OF  JESUS. 

recommend  them  to  others,  and  both  you  and  they  will  find  the  good 
effects  of  them,  and  will  be  rewarded  by  life  eternal. 

ACTS    BEFORE    MASS. 

A  Prayer  before  the  Acts. 

O  almighty  and  eternal  God  !  grant  unto  us  an  increase  of  faith,  hope, 

and  charity  ;  and  that  we  may  obtain  what  thou  hast  promised,  make  us 

love  and    practise  what   thou  commandest ;    through  Jesus  Christ   our 

Lord.     Amen. 

An  Act  of  Contrition. 

O  my  God,  I  am  heartily  sorry  for  having  offended  thee  ;  and  I  detest 
my  sins  most  sincerely,  because  they  are  displeasing  to  thee,  my  God, 
whom  I  should  never  have  ceased  to  adore  and  love.  I  now  firmly  pur- 
pose, by  the  assistance  of  thy  holy  grace,  nevermore  to  offend  thee  ;  and 
to  avoid  for  the  future,  to  the  utmost  of  my  power,  all  dangerous  occa- 
sions which  might  expose  me  to  sin. 

An  Act  of  Faith. 

O  my  God,  I  firmly  believe  that  thou  art  one  only  God,  the  Creator 
and  sovereign  Lord  of  heaven  and  earth,  infinitely  great,  infinitely  good, 
and  infinitely  perfect.  I  firmly  believe  that  in  thee,  one  only  God,  there 
are  three  divine  persons,  really  distinct  and  in  all  things  equal,  the 
Father,  and  the  Son,  and  the  Holy  Ghost.  I  firmly  believe  that  God  the 
Son,  the  second  person  of  the  most  holy  Trinity,  became  man  ;  that  He 
was  conceived  by  the  Holy  Ghost,  and  was  born  of  the  Virgin  Mary  ; 
that  He  suffered  and  died  on  a  cross  to  redeem  and  save  us ;  that  He 
arose  on  the  third  day  from  the  dead  ;  that  He  ascended  into  heaven,  and 
sitteth  at  the  right  hand  of  the  Father,  always  living  to  make  intercession 
for  us  ;  that  He  will  come  at  the  end  of  the  world  to  judge  mankind,  and 
render  to  everyone  according  to  his  works  ;  that  He  will  reward  the  good 
with  eternal  happiness,  and  condemn  the  wicked  to  the  everlasting  pains 
of  hell.  I  believe  these,  and  all  other  articles  which  the  holy  Roman 
Catholic  Church  proposes  to  our  belief,  because  thou,  my  God,  the  infalli- 
ble Truth,  hast  revealed  them  ;  and  thou  hast  commanded  us  to  hear 
the  Church,  which  is  the  pillar  and  the  ground  of  truth.  In  this  faith  I 
am  firmly  resolved,  through  thy  holy  grace,  to  live  and  die. 

An  Act  of  Hope. 

O  my  God,  who  hast  graciously  promised  every  blessing,  even  heaven 
itself,  through  Jesus  Christ,  to  those  who  keep  thy  commandments :  re- 
lying on  thy  power  which  is  infinite,  thy  mercies  which  are  over  all  thy 
works,  and  thy  promises  to  which  thou  art  always  faithful,  I  confidently 


THE  GLORIES  OF  JESUS.  87 

hope  to  obtain  the  pardon  of  my  past  sins,  which  I  now  detest ;  grace  to 
serve  thee  faithfully  in  this  life,  by  doing  the  good  works  thou  hast  com- 
manded, and  eternal  happiness  in  the  next,  through  my  Lord  and  Sav- 
iour, Jesus  Christ. 

An  Act  of  Charity. 

O  my  God,  my  Creator,  my  Redeemer,  my  sovereign  good,  whose 
boundless  charity  to  me  has  been  unceasing,  and  whose  infinite  perfec- 
tions adoring  angels  behold  with  unspeakable  delight,  I  love  thee  with 
my  whole  heart  and  soul,  and,  above  all  things,  because  thou  alone  art 
worthy  of  my  love ;  and  for  thy  sake  I  love  my  neighbor  as  myself. 
Oh,  teach  me,  my  gracious  God,  to  love  thee  daily  more  and  more  ;  and 
mercifully  grant  that,  having  loved  thee  on  earth,  I  may  love  and  enjoy 
thee  forever  in  heaven. 

•     A  Prayer  before  Mass. 

O  merciful  Father,  who  didst  so  love  the  world  as  to  give  up  thy  only 
Son  to  death,  even  the  death  of  the  cross,  for  our  redemption  ;  vouchsafe, 
through  His  infinite  merits,  to  accept  in  our  behalf  the  most  holy  sacrifice 
of  the  Mass,  in  the  offering  of  which  we  are  about  to  participate.  We 
approach  thy  throne,  O  Lord,  with  humble  but  firm  hope,  when  we  re- 
member that  we  have  the  price  of  the  world's  redemption  to  lay  before 
thee.  That  price  has  been  paid  by  the  death  of  thy  ever-blessed  Son  ; 
and  among  the  wondrous  means  which  He  has  provided  for  applying 
the  fruits  thereof  to  our  souls,  we  contemplate  with  especial  gratitude 
that  enduring  memorial  of  His  love,  which  He  instituted  at  His  last  sup- 
per ;  whereby  He  enables  us  not  only  to  possess  within  us,  in  the 
divine  Communion,  the  very  author  of  grace,  the  victim  of  propitiation, 
who  died  for  us  on  the  cross,  but  also  to  present  Him  anew  to  thy  accept- 
ance, really  present  on  our  altar,  as  our  advocate  and  mediator,  through 
the  ministry  of  His  priests,  in  the  adorable  sacrifice  of  the  Mass. 

At  this  adorable  sacrifice  we  are  now  assembled  to  assist.  O  Lord, 
look  upon  the  face  of  thy  Christ ;  and  grant,  that  while  we  unite  with 
thy  holy  Church  and  its  minister,  in  offering  Him  before  the  throne  of 
thy  mercy,  for  all  the  purposes  for  which  He  once  shed  His  most  prec- 
ious blood,  we  may  be  made  partakers  of  the  one  all-atoning  sacrifice 
which  He  consummated  on  Calvary. 

Bowing  down,  therefore,  in  humble  adoration  before  thy  sovereign 
Majesty,  we  now  offer  the  most  holy  sacrifice  of  the  Mass  to  thy  honor 
and  glory,  to  acknowledge  thy  infinite  perfections,  thy  supreme  domin- 
ion over  all  thy  creatures,  our  entire  subjection  to  thee,  and  our  total  de- 
pendence on  thy  gracious  providence. 

We  offer  it  to  thee  in  thanksgiving  for  having  created  us  to  thine  own 


38  THE  GLORIES  OF  JESUS. 

image,  and  destined  us  for  eternal  glory  ;  for  having  redeemed  us  from 
the  slavery  of  Satan  by  the  precious  blood  of  thy  divine  Son  ;  for  having 
called  us  to  the  true  faith,  assisted  us  by  thy  graces,  borne  with  our  in- 
gratitude, watched  over  us  by  thy  special  providence,  blessed  us,  not- 
withstanding our  utter  unworthiness,  with  the  continuance  of  thy  gra- 
cious protection  ;  and  for  all  the  other  innumerable  favors  which  we  owe 
to  thy  undeserved  bounty. 

We  offer  it  to  move  thee  to  compassion  for  our  spiritual  miseries,  that 
thou  mayest  grant  us  the  gift  of  compunction,  and  the  pardon  of  our  sins. 

We  offer  it  for  the  propagation  of  the  Catholic  faith,  that  all  may  be 
brought  into  the  one  fold,  under  the  one  shepherd  ;  for  our  most  holy 
father  the  Pope,  that  the  spirit  of  wisdom,  and  fortitude,  and  piety,  may 
rest  upon  him  ;  for  our  prelate,  and  for  all  the  pastors  and  clergy  of  thy 
holy  Church,  that  they  may  direct  the  faithful  in  the  way  of  salvation  ; 
for  the  President,  and  for  all  who  are  in  high  station  ;  that  we  may  lead 
a  quiet  and  peaceable  life  ;  for  concord  and  good  will  among  all  states 
and  people  ;  for  the  necessities  of  mankind  ;  for  the  inhabitants  of  this 
parish,  particularly  for  the  congregation  here  present ;  and  to  obtain  all 
the  blessings  that  we  stand  in  need  of  in  this  life,  the  happiness  of  heav- 
en in  the  next,  and  eternal  rest  to  the  faithful  departed. 

And  as  Jesus  Christ  ordained,  when  He  instituted  at  His  last  supper 
this  wonderful  mystery  of  His  power,  wisdom  and  goodness,  we  offer 
the  Mass  in  grateful  remembrance  of  all  that  He  has  done  and  suffered 
for  the  love  of  us,  making  special  commemoration  of  His  bitter  passion 
and  death,  and  of  His  glorious  resurrection  and  ascension  into  heaven. 
Vouchsafe,  O  Almighty  and  eternal  God,  to  whom  alone  the  supreme 
worship  of  sacrifice  is  due,  graciously  to  accept  it,  for  these  and  all  other 
purposes  agreeable,  to  thy  holy  will.  We  offer  it,  not  confiding  in  any 
merits  of  our  own — we  offer  it  through  the  merits  of  the  same  Jesus 
Christ,  thy  beloved  Son,  our  high-priest  and  victim,  and  in  the  name  of 
the  most  holy  Trinity,  the  Father,  the  Son,  and  the  Holy  Ghost ;  to  whom 
be  honor,  praise,  and  glory,  for  ever  and  ever. 

O,  all  ye  angels  and  saints,  who  stand  before  the  throne  of  God, 
vouchsafe  to  join  in  our  humble  supplications  ;  and  thou,  above  all,  O 
ever-blessed  Virgin,  immaculate  Mother  of  God  our  Saviour,  assist  us 
with  thy  prayers.  We  know  that  thou  art  near  to  that  most  loving  Son, 
through  whom  only  we  can  find  access  to  the  throne  of  grace,  and  who 
will  refuse  thee  nothing,  that  through  His  infinite  merits  thou  wilt  deign 
to  solicit  for  us.  At  thy  suggestion  He  wrought  the  stupendous  miracle 
of  changing  water  into  wine.  Oh,  then,  beseech  Him,  by  all  that  He  has 
suffered  for  our  salvation,  that  the  still  more  wondrous  prodigy  which 
He  is  about  to  perform  on  our  altar,  may  not,  through  our  unworthiness, 


THE  GLORIES  OF  JESUS.  89 

be  unprofitable  to  us ;  that  He  may  move  us  to  assist  at  it  with  the  deep- 
est awe,  the  firmest  confidence,  and  the  most  ardent  love  ;  that  it  may 
thus  ascend  in  the  odor  of  sweetness  to  the  throne  of  mercy  in  our  be- 
half, to  be  to  us  an  unfailing  source  of  grace  here,  and  a  pledge  of  eter- 
nal life  hereafter.     Amen. 

PRAYERS    FOR    HOLY    MASS. 

(before   COMMUNION.) 

Beg  God's  grace  to  communicate  worthily. 

Lord,  I  came  into  your  sanctuary  to  seek  the  life  and  food  of  my  soul. 
Am  I  innocent  enough  to  appear  before  you,  and  to  unite  myself  to  you  ? 
O  God,  judge  me,  and  be  pleased  to  make  your  judgment  known  to  me. 
The  holy  nation  alone  ought  to  receive  you — those  who  are  penetrated 
with  a  desire  of  pleasing  you.  Unjust  men  and  sinners  are  unworthy  to 
approach  you  :  permit  me  not,  O  Lord,  to  be  led  away  by  them.  Teach 
me,  O  Lord,  to  discern  your  adorable  body,  and  to  know  the  price  of  your 
precious  blood.  Why  should  my  soul  be  seized  with  anguish  and  sadness 
at  the  sight  of  thy  altars  ?  Hope  guides  me,  and  love  calls  me  to  them. 
Enlighten  me,  O  Lord  ;  make  the  lustre  of  faith  shine  in  my  eyes.  Never 
let  me  dishonor  you  by  a  profane  and  sacrilegious  worship.  Purify  my 
heart :  support  my  weakness.  Send  me  from  above  that  sublime  wisdom 
which  makes  youth  and  the  most  inconsiderate  years  of  our  lives  sensible  to 
the  dignity  of  your  sacraments,  the  holiness  of  your  laws,  and  the  majesty 
of  your  presence.  I  hope  in  you,  O  Lord  :  you  inspire  me  with  that  confi- 
dence which  brings  me  to  your  holy  mountain.  Though  I  am  frightened 
by  my  unworthiness,  I  am  encouraged  by  your  goodness.  I  shall  receive 
into  my  breast  a  God  who  is  afraid  of  losing  me,  and  who  wills  my  sal- 
vation. I  will  publish  His  praises.  I  will  admire  the  prodigious  effects 
of  His  divine  charity. 

0  Almighty  God,  who  gives  the  bread  of  heaven  to  us  who  live  on 
the  earth,  give  me  all  the  fervor  of  those  blessed  souls  who  reign  with  you 
in  your  blessed  abode.     Amen. 

AT    THE    CONFITEOR. 
Humble  yourself  at  the  sight  of  your  sins. 

1  have  sinned,  O  Lord  ;  I  have  violated  your  commandments.  All 
that  ought  to  have  made  me  agreeable  in  your  eyes  has  been  employed 
in  making  me  culpable.  My  thoughts,  my  words,  my  actions — all  that  is 
within  me,  and  all  that  derives  from  me,  I  ought  to  direct  to  your  glory. 
You  gave  me  a  being  only  to  love  and  obey  you  :  I  have  seldom  sub- 
mitted to  the  duties  of  obedience,  and  have  been  unfaithful  to  those  of  love. 


90  THE  GLORIES  OF  JESUS. 

I  confess  it,  I  own  it,  I  acknowledge  it  to  my  shame  and  confusion.  I 
will  not  seek  to  justify  myself  before  you.  It  is  through  my  fault,  yes, 
through  my  own  fault  that  I  have  sinned,  I  cannot  too  often  repeat  it,  to 
pay  homage  to  truth,  and  to  confound  my  pride.  Your  inspirations,  as- 
sistance and  grace  have  never  been  wanting  to  me,  but  I  have  slighted 
them.  You  gave  me  an  upright  heart ;  you  engraved  on  my  soul  prin- 
ciples of  religion  and  justice,  but  I  have  misused  them.  My  faults  have 
been  frequent,  multiplied,  and  even  very  great,  since  they  have  been  suf- 
ficiently so  to  displease  you.  O  my  God,  shall  I  dare  to  present  myself 
at  the  banquet  of  the  elect,  there  to  eat  the  food  of  angels  ? 

Holy  Virgin,  who  was  the  temple  of  the  word  made  flesh  ;  holy  pre- 
cursor, angel  of  the  desert,  who  prepared  Him  the  way  ;  faithful  disciples, 
who- listened  to  Him  with  so  much  docility,  and  who  received  Him  with 
such  strong  faith  in  this  mysterious  banquet ;  blessed  souls,  who  now 
possess  Him  in  heaven,  and  who  partake  without  shade  or  darkness  of  all 
the  treasures  of  His  divinity,  join  me,  and  ask  for  me  pardon  and  grace. 
You  will  speak  to  Him,  and  He  will  graciously  hear  you  ;  His  mercy  it- 
self will  speak  and  appease  His  anger. 

O  my  God,  that  I  could  but  receive  you  into  a  heart  as  pure  as  that  of 
your  holy  Mother  ;  as  penitent  as  that  of  your  greatest  prophet  ;  as  tract- 
able as  those  of  your  disciples  ;  as  fervent  as  those  of  all  the  blessed  whom 
you  have  crowned !  I  know  that  their  affection  and  sentiments  are  be- 
yond my  weakness  :  but  if  I  cannot  possibly  possess  them,  may  I  be 
allowed  at  least  to  desire  them.     Amen. 

AT    THE    KYRIE    ELEISON. 

Beg  for  mercy. 

Have  mercy  on  me,  Lord.  Alas  !  if  you  observe  all  my  iniquities,  I 
cannot  subsist  before  you  :  how,  then,  shall  I  be  able  to  unite  myself  to 
you  in  so  intimate  a  manner  ?  Man,  compared  to  you,  is  no  more  than  a 
contemptible  collection  of  errors,  infirmities,  and  weakness — how,  then, 
shall  I  dare  to  approach  you  ?  If  you  did  not  look  on  me  with  eyes  of 
mercy,  I  should  be  annihilated  by  only  one  glance  of  your  justice.  But 
the  happy  days  of  indulgence  and  propitiation  are  not  yet  over  for  me; 
the  days  of  wrath  and  vengeance  are  deferred  ;  I  can  call  upon  your 
name,  my  Saviour  and  my  Father ;  I  am  present  here  in  your  temple, 
where  tokens  of  your  goodness  are  discovered ;  before  an  altar  where 
you  are  present  only  to  distribute  your  graces.  I  will  approach  this  throne 
of  mercy  with  confidence,  saying,  "  Lord,  have  mercy  on  me."  I  say 
with  the  same  compunction  as  David,  and  as  saith  the  blind  man  of 
Jericho,  "  Forget  my  sins,  and  dispel  my  darkness."  This  mysterious 
banquet  was  only  prepared   for  the  children  of  light ;  your  goodness 


THE  GLORIES  OF  JESUS.  91 

calls  me  to  it  ;  your  mercy  alone  can  make  me  worthy  to  be  admitted. 
Amen. 

AT   THE    GLORIA    IN    EXCELSIS. 

Give  glory  to  God  and  beg  His  peace. 

"  Glory  be  to  God  on  high ;  and  peace  on  earth  to  men  of  good  will." 
This  canticle  was  sung  by  the  angels  at  the  manger  in  Bethlehem.  Shall 
I  not  sing  it  again,  Lord,  now  that  you  are  hidden  under  the  dark  veils 
which  cover  you  ?  What  a  glory  to  see  the  all-powerful  God,  who  is 
seated  above  the  heavens  !  What  peace,  what  comfort  on  earth,  to  those 
of  good  will !  Glory  be  to  God,  whose  justice  is  satisfied  by  the  perpet- 
ual sacrifice  of  so  noble  a  victim  !  peace  and  comfort  on  earth  to  men  of 
good  will,  who  daily  see  a  God,  as  it  were,  annihilate  Himself  to  serve 
them,  and  feed  them  with  His  own  substance.  I  praise  you,  O  Lord, 
I  bless  you,  I  love  you ;  I  am  astonished,  and  ravished,  and  overjoyed, 
at  so  many  miracles  of  generosity  and  love.  Shall  I  draw  no  advantage 
from  them  ?  Shall  I  let  them  be  of  no  use,  by  the  criminal  dispositions 
of  my  heart  ?  Have  I  a  mind  to  perish,  notwithstanding  all  the  sacrifices 
you  offer  to  save  me  ?  Shall  I  also  slight  that  peace  which  you  offer  me  ? 
Shall  I  not  strive  to  acquire  that  good  will  which  is  the  source  of  it  ?  O 
my  God,  calm  that  cruel  war  which  rises  so  often  in  my  heart,  and  makes 
the  flesh  fight  against  the  spirit.  Avert  especially  that  criminal  and  se- 
ditious war  which  sinners  denounce  in  fighting  against  you.     Amen. 

AT   THE    EPISTLE    AND    GOSPEL. 
Beg  that  God  will  grant  you  His  grace  to  practice  the  rules  of  conduct  therein  contained. 

O  my  God,  what  would  be  the  effect  of  barren  affections,  if  I  did  not 
hear  your  divine  word,  which  is  declared  to  me  by  your  prophets,  apos- 
tles, and  evangelists  ?  How  ought  I  to  be  struck  with  astonishment  at 
the  threats,  and  softened  by  the  promise  they  make  me  in  your  name, 
and  which  you  yourself  inspired  !  The  gospel  is  your  work  :  all  that  is 
in  it  comes  from  your  divine  knowledge.  Engrave  in  my  heart  these 
heavenly  truths,  which  carry  with  them  all  the  weight  of  your  authority. 
Let  this  sacred  flambeau  light  and  guide  my  steps  in  the  paths  of  justice, 
and  say  to  me  incessantly  what  Moses  formerly  said  to  the  Jews :  "  That 
is  what  the  Lord  says  ;  that  is  what  He  commands  you ;  that  is  what  He 
forbids." 

Oh,  holy  laws  !  Oh,  sublime  and  salutary  maxims !  Alas !  I  have  a 
thousand  times  forgotten  and  shaken  you  off ;  but  the  God  of  truth,  in 
uniting  Himself  to  me,  will  grant  me  the  grace  to  comprehend,  and 
strength  to  practice  your  holy  precepts.     Amen. 


92  THE  GLORIES  OF  JESUS. 

AT   THE    CREED. 
Make  an  Act  of  Faith  of  the  Real  Presence  of  Christ  in  the  Eucharist. 

I  do  not  only  believe,  Lord,  that  you  are  existing  in  three  distinct  persons, 
who,  notwithstanding  their  distinction,  are  only  one  indivisible  substance ; 
but  I  also  believe  you  are  here  really  present,  to  give  yourself  to  me.  I 
believe  that  you  renew  in  this  sacrament  of  your  body  and  blood  the  same 
mysteries  that  I  read  in  your  gospel ;  I  find  in  it  again  the  mystery  of 
your  birth ;  in  seeking  you  on  the  altar,  as  newly  born  and  wrapped  up 
in  swaddling  clothes,  little  known  except  by  the  heavenly  spirits  and  the 
humble.  The  mystery  of  your  hidden  life,  in  seeing  you  forgotten  and 
left ;  the  mystery  of  your  death,  in  seeing  you  sacrificed  every  day  upon 
this  altar,  as  you  were  upon  the  cross ;  the  mystery  of  your  interment,  in 
seeing  you  buried  in  the  tabernacle  as  in  a  tomb  ;  the  mystery  of  your  resur- 
rection, in  seeing  you  feed  men  with  your  glorious  flesh,  which  is  freed 
forever  from  the  empire  of  death.  I  will  no  longer  envy  the  happiness 
of  those  who  saw  you  during  the  course  of  your  mortal  life.  I  will  neither 
experience  the  concern  nor  impatience  of  those  kings  and  prophets  who 
longed  so  much  to  see  you.  My  faith  discloses  to  me  here  all  that  the 
kings  and  prophets  wished  with  so  much  eagerness  to  see. 

AT   THE    OFFERTORY. 

Offer  yourself  to  God,  and  beg  of  Him  to  make  you  a  perfect  Christian. 

Lord,  what  the  priest  offers  you  is  as  yet  only  a  terrestrial  substance ; 
but  by  the  virtue  of  your  word  it  will  soon  become  the  body  of  Jesus 
Christ.  O,  all-powerful  God,  I  offer  you  my  heart.  I  offer  you  my  soul 
— I  put  it  into  your  hands ;  be  pleased  to  change  it,  to  transform  it,  and 
consecrate  it.  Say  but  one  word  and  it  will  be  sanctified ;  draw  again 
therein  your  image  that  has  been  so  often  disfigured  or  defaced  by  sin ; 
change  its  wicked  inclinations  into  that  happy  bent  which  makes  virtue 
loved.  Destroy,  annihilate  this  man  of  sin  which  is  within  me,  with  as 
great  speed  as  you  are  going  to  destroy  these  substances,  of  which  no 
more  will  remain  than  the  sensible  appearances.  By  the  help  of  your 
grace,  and  my  fidelity  in  corresponding  to  it,  may  I  become  suddenly  a 
heavenly  creature,  and  one  worthy  of  possessing  you  on  earth,  and  of 
reigning  eternally  with  you  in  heaven. 

AT    THE    LAVABO. 
Beg  of  God  the  purity  necessary  to  communicate  worthily. 

O  pure  and  holy  God,  who  heretofore  said  to  one  of  your  disciples, 
'*  If  I  do  not  wash  you,  you  shall  have  no  share  with  me,"  pour  now  upon 


THE  GLORIES  OF  JESUS.  93 

me  the  salutary  effusions  of  your  grace,  which  washes  and  purifies  our 
souls.  I  am  going  to  present  myself  at  your  sacred  table ;  I  shall  partake 
of  that  bread  of  life  which  ought  only  to  be  received  by  the  children  of 
your  kingdom.  I  shall  receive  that  hidden  manna  which  is  only  proffered 
to  those  who  overcome  the  world  and  sin.  Am  I  of  the  number  of  those 
'  who  have  vanquished  it  ?  Alas !  it  has  conquered  me,  and  I  have  been 
so  unfortunate  as  to  yield  to  its  empire.  Deface,  then,  O  Lord,  even  to 
the  least  trace,  these  shameful  defects  it  has  left  in  my  heart ;  let  me  not 
perish  with  the  impious.  If  I  have  not  walked  in  innocence  deliver  me 
from  my  iniquities. 

AT    THE    PREFACE. 
Join  the  Saints  and  Angels  in  their  homage  to  Jesus  Christ. 

What  do  I  hear  ?  It  is  the  voice  of  your  minister,  who  bids  me  forget 
the  earth,  to  raise  my  mind  and  heart  to  heaven.  What  is  it  that  I  there 
see,  O  great  God  ?  Angels  who  adore  you,  heavenly  powers  who  pros- 
trate themselves  before  you,  pure  souls  who  contemplate,  love,  and  ad- 
mire you,  and  whose  delight  it  is  to  be  with  you.  Alas,  how  sufficient  to 
humble  me  is  this  sight !  What !  shall  I  receive  into  me  this  same  God 
who  reigns  in  heaven  with  so  much  glory  ?  Ah,  Lord,  I  am  not  even 
worthy  to  join  my  voice  in  the  canticles  of  the  saints.  You  have  given 
me  leave,  O  my  God,  and  I  will  beg  of  them  all  to  help  my  weak  endeav- 
ors. Holy,  holy,  holy  is  the  Lord  God  of  Hosts  !  All  heaven  echoes 
with  His  praise,  all  the  universe  is  filled  with  His  glory ;  He  is  going  to 
descend  into  me.  He  is  going  to  unite  Himself  to  me.  I  am  not  capable 
of  honoring  His  greatness ;  and  He  vouchsafes  to  communicate  to  me  all 
the  plenitude  of  His  divine  nature. 

AT   THE    BEGINNING    OF   THE    CANON. 

O  my  God,  my  prayers  ought  never  to  be  more  fervent,  more  exten- 
sive, nor  more  agreeable  in  your  eyes  than  at  this  moment,  that  I  am  al- 
most on  the  point  of  receiving  the  sovereign  disposer  of  all  graces.  Pro- 
'pitious  God,  graciously  hear  my  prayer.  Bless  the  holy  Church  to  which 
you  have  united  me  by  the  grace  of  baptism,  and  which  now  opens  to  me 
its  treasures,  in  giving  me  the  body  and  blood  of  its  divine  Spouse.  Bless 
the  Pope,  bishops  and  priests  ;  diffuse  a  spirit  of  zeal  and  sanctity  on 
those  whom  you  call  to  the  sacred  ministry  ;  support  in  them  a  purity  of 
faith,  and  make  me  always  docile  to  their  instructions.  O  my  God,  look 
down  with  the  eyes  of  mercy  upon  this  country  ;  bless,  direct  and  pre- 
serve our  President,  his  cabinet,  the  members  of  Congress  and  all  others 
in  authority.  Cast  a  favorable  look  on  the  faithful  who  assist  with  me  at 
this  holy  sacrifice  ;  support  the  weak,  comfort  the  poor  and  afflicted,  con- 


94  THE  GLORIES  OF  JESUS. 

vert  sinners,  give  light  to  the  blind,  reclaim  those  that  are  hardened  in  sin. 
I  offer  you,  O  Lord,  my  prayers  for  all,  because  I  know  you  are  the  God 
of  all,  and  that  you  will  have  us  make  but  one  body,  and  be  animated  by 
the  same  spirit. 

AT    THE    ELEVATION. 
Adore  Jesus  Christ  really  present  in  the  Eucharist. 

Here  is  my  Saviour  and  my  God  !  He  is  hidden,  that  He  may  not 
dazzle  me  with  the  brightness  of  His  glory.  Terrestrial  substances  are 
destroyed  and  replaced  by  the  adorable  flesh  of  my  Saviour  ;  of  a  God- 
man  who  is  not  to  be  seen.  Some  words  have  in  an  instant  wrought 
these  wonderful  prodigies.  Yes,  it  is  the  King  of  heaven  ;  it  is  the  King 
of  the  world,  the  Ruler  of  nations,  who  is  now  hidden  under  these  ap- 
pearances. Come,  then,  let  us  adore  the  Lord  and  fall  down  before  Him. 
Let  us  bend  our  knees  before  the  Lord  that  made  us,  for  He  is  our  God, 
and  we  are  His  people. 

O  sovereign  Master  of  all  nature,  I  adore  you  ;  and  the  more  I  think 
myself  obliged  to  humble  myself  in  your  presence,  the  more  I  am  moved 
at  the  favor  you  do  me  in  giving  me  yourself,  the  more  I  am  astonished 
at  the  honor  I  shall  have  in  receiving  you  into  my  breast — Him  before 
whom  all  knees  bend  in  heaven,  earth  and  hell.  The  heavens  are  open  ! 
the  Holy  of  holies  is  come  down  upon  the  earth  !  An  altar  is  now  the  throne 
where  the  Most  High  resides  !  The  angels  surround  Him,  and  with  the 
most  lively  sentiments  of  respect  and  love  they  make  Him  amends  for 
the  contempt,  forgetfulness  and  indifference  of  men.  What  do  you  do, 
Lord,  while  those  sublime  intelligences  prostrate  themselves  before  you  ? 
You  think  of  my  salvation.  You  offer  yourself  to  your  Father  as  a  vic- 
tim for  the  redemption  of  sinners.  O  God  !  look  upon  your  Christ.  I 
can  no  ways  appease  and  satisfy  your  justice,  but  I  do  not  come  alone  to 
the  throne  of  your  grace  ;  I  offer  you,  with  myself,  your  beloved  Son.  If 
you  see  nothing  in  me  but  the  image  of  sin,  you  will  find  in  Him  the  most 
pure  and  perfect  sanctity.  Look  upon  this  spotless  Lamb,  stretched  out 
as  dead  upon  this  altar ;  hear  the  voice  of  His  precious  blood  ;  He  sheds 
it  on  me  to  purify  me,  and  it  is  through  Him  that  I  shall  become  worthy 
to  unite  myself  to  Him.  It  is  after  having  offered  Him  to  you  as  a  vic- 
tim that  I  shall  have  the  confidence  of  receiving  Him  as  my  food. 

AT    THE    PATER    NOSTER. 
Apply  to  Communion  the  Seven  Petitions  of  the  "  Our  Father." 

O  my  Father,  who  reigns  in  heaven,  come  and  reign  in  my  soul. 
Come,  sanctify  it  by  your  presence ;  come,  subject  it  to  your  will,  and 
make  it  pliant  and   docile  to  the  inspiration  of  your  grace.     Feed  it 


THE  GLORIES  OF  JESUS.  95 

this  day  with  the  mysterious  bread  which  assuages  its  hunger  and  pre- 
serves its  health  and  strength.  Root  out  of  my  heart  all  sentiments  of 
hatred  and  revenge  :  forgive  me  as  I  forgive  others.  Give  me  that  wis- 
dom which  avoids  temptations,  and  that  strength  which  comes  off  victo- 
rious when  they  are  inevitable  :  deliver  me  from  all  those  evils  which 
oppress  me  and  give  me  so  much  uneasiness.  I  come  to  you  as  a  son  to 
his  father,  to  be  fed  ;  as  a  guilty  servant  to  his  master,  to  be  reconciled  ; 
as  a  subject  to  his  king,  to  be  protected  ;  as  an  afflicted  person  to  his  only 
resource,  to  be  comforted. 

AT    THE    AGNUS    DEI. 

Lamb  of  God,  who  takes  away  the  sins  of  the  word ;  pure  and  spot- 
less Victim,  who  alone  can  satisfy  the  justice  of  an  offended  God,  vouch- 
safe to  let  me  partake  of  the  merits  of  your  sacrifice,  and  of  your  inno- 
cence. What  lessons  do  you  give  me  of  humility,  patience,  meekness 
and  charity  !  Imprint  these  truths  in  my  soul,  that  it  may  be  an  agree- 
able abode  for  you,  where  you  may  be  able  to  rest  as  in  the  residence  of 
peace. 

AT   THE    PRIEST'S    COMMUNION. 

Alas !  what  am  I  to  receive,  my  Lord  and  my  God,  my  Spouse,  my 
Judge,  my  Father,  my  Friend  and  my  all  ?  Ought  I  not  to  be  terrified 
at  His  grandeur,  and  humbled  at  my  own  unworthiness  and  baseness  ? 
Inspire  me,  O  Lord,  with  all  the  sentiments  of  humility,  fervor  and  love 
that  I  ought  to  have  in  approaching  so  holy  and  tremendous  a  mystery. 
Say  only  the  word  of  salvation  to  my  soul  ;  since  you  are  so  good  as  to 
unite  yourself  to  me,  prepare  me  for  the  honor  you  design  for  me. 

AT    THE    LAST    GOSPEL. 

O  Word  made  flesh,  how  hidden  and  annihilated  are  you  to  give 
yourself  to  me  !  You,  who  are  the  light  and  life  of  the  world,  enlighten 
me ;  disclose  to  me  your  dignity  and  your  charms.  May  all  the  senti- 
ments of  respect,  admiration,  gratitude  and  love,  crowd  into  my  mind, 
and  penetrate  it.  To  communicate  is  to  receive  a.  God.  How  ought  I 
to  be  struck  and  moved  at  so  holy  and  tremendous  an  action  !  All  who 
receive  Him  become  the  children  of  God.  What  an  advantage  !  What 
a  happiness  !  What  a  glory  !  They  are  united  to  a  God  who  is  full  of 
grace  and  truth  !  O  moving  grace  !  O  divine  truth  !  August  dignity 
of  the  children  of  God  !  they  become  children  of  grace  and  truth  !  What 
strength,  what  light,  what  exaltation  in  a  sacrament  which  unites  man  to 
God  !  I  lose  myself,  Lord,  I  forget  myself  in  the  depth  of  your  myste- 
ries and  in  the  immense  ocean  of  your  mercies.  I  will  keep  close  to  you 
by  the  bonds  of  love,  which  is  the  only  sentiment  than  can  correspond  to 
your  favor. 


96  THE  GLORIES  OF  JESUS. 

PIOUS     REFLECTIONS     AND     ACTS     BEFORE     HOLY     COMMUNION. 

To  reap  a  good  advantage,  and  draw  great  fruit  from  this  sacred  banquet,  we  must  not 
confine  our  preparation  of  thanksgiving  to  the  morning  or  day  of  communion,  but  make  it  the 
constant  occupation  of  our  whole  lives;  so  as  to  be  taken  up  either  in  preparing  ourselves  for 
this  heavenly  food,  or  in  returning  thanks  for  having  received  it.  Therefore,  when  preparing, 
let  your  aspiration  during  your  work  and  occupations  be, 

FIRST. 
Of  supplication  to  our  Lady,  for  grace  to  receive  worthily. 

O  Mother  of  Mercy,  refuge  of  sinners,  obtain  for  me  purity,  contri- 
tion, humility,  etc. 

The  like  to  your  good  angel,  special  patrons,  and  patronesses,  for  example : 

O  my  good  angel,  it  is  your  Lord,  as  well  as  mine,  that  I  am  going 
to  receive;  help  me  to  receive  Him  worthily,  etc. 

SECOND. 

Of  desire,  ardently  wishing  that  you  had  all  possible  fervor  to  receive  Jesus  Christ. 

O  my  God,  I  have  nothing  good  in  myself,  but  I  desire  now  more 
than  ever  to  receive  you  worthily  ;  to  have  more  faith,  more  hope,  etc. 

THIRD. 

Of  humility,  frequently  acknowledging  your  unworthiness. 

Lord,  I  am  not  worthy  to  receive  you,  on  account  of  my  great  and 
innumerable  sins  ;  not  worthy  on  account  of  the  little  service  I  render 
you,  of  the  little  love  I  bear  you,  etc.  Speak  only  one  word,  and  my 
soul  shall  be  healed.  You  can,  dear  Jesus,  with  one  word,  supply  every- 
thing that  is  wanting  in  me.     Do  it,  then,  dearest  Saviour. 

On  the  day  of  Communion,  place  yourself  in  the  presence  of  God;  invoke  the  intercession 
of  our  blessed  Lady,  and  all  the  saints  and  angels;  imagining  that  perhaps  this  may  be  the 
last  Communion  you  will  eyer  make;  and  were  you  sure  it  would  be  so,  with  what  devotion 
and  recollection  would  you  not  perform  it?  Then  make  your  intention;  after  which  prepare, 
by  acts  of  faith,  hope,  and  charity,  etc. 

FAITH. 

My  God,  I  firmly  believe  all  the  truths  the  holy  Catholic  Church 
believes  and  teaches  ;  and,  in  particular,  that  what  I  am  going  to  receive 
is  the  true  body,  blood,  soul  and  divinity  of  my  Lord  Jesus  Christ,  under 
the  form  of  bread,  whole,  entire  and  glorious,  as  He  is  in  heaven  ;  the 
same  that  was  born  of  the  Virgin  Mary,  and  that  suffered  under  Pontius 
Pilate,  that  was  crucified,  etc.     I  believe  it,  and  am  convinced  of  it  more 


THE  GLORIES  OF  JESUS.  97 

than  if  I  saw  it  with  my  very  eyes,  because  you  have  revealed  it,  who 
are  all  truth ;  and  in  this  faith  I  will  live  and  die,  with  your  holy  grace. 

We  can  do  nothing  better  than  repeat,  enlarge,  and  enliven  such  acts  before  Communion  ; 
for  in  proportion  as  our  faith  increases,  our  devotion  must  also  increase. 

HOPE. 

What  may  I  not  hope  for  by  receiving  you,  my  merciful,  my  bounti- 
ful Saviour  ?  With  one  touch,  or  one  word,  you  gave  hearing  to  the 
deaf,  sight  to  the  blind,  speech  to  the  dumb,  strength  to  the  lame,  and 
even  life  to  the  dead  ;  therefore  you  may  now,  my  dearest  Jesus,  as  easily 
give  me  whatsoever  I  want  for  soul  or  body  ;  you  come  for  no  other  end 
but  to  do  me  good,  and  fill  me  with  your  blessing.  Come  then,  sweet 
Jesus,  come  and  help  this  miserable  soul  of  mine  ;  see  what  poverty  there 
is  here ;  there  is  nothing  in  me  fit  for  your  reception  ;  adorn,  yourself, 
the  habitation  you  are  pleased  to  come  into  ;  give  me  your  love,  give 
me,  etc. 

LOVE     AND     DESIRE. 

As  the  hart  pants  after  the  fountains  of  water,  so  my  soul  pants  after 
you,  my  loving  Jesus.  I  most  ardently  long  and  desire  to  receive  you, 
not  only  that  I  may  be  freed  from  all  my  miseries,  but  chiefly  that  I  may 
have  the  happiness  of  embracing  you,  and  of  being  united  to  you.  Come 
then,  dear  Saviour,  and  take  possession  of  my  heart,  etc. 

HUMILITY     AND     CONTRITION. 

But  how  can  I  dare  to  come  near  you,  who  are  the  great  God  of  heav- 
en and  earth,  being  what  I  am  ?  Though  I  were  an  angel,  I  should  not 
be  worthy  to  appear  before  you :  how  unworthy,  then,  I  must  be  to  re- 
ceive you  into  my  breast,  being  so  wretched  a  worm !  and,  what  is  much 
worse,  such  an  ungrateful  sinner,  that  has  so  often  crucified  you  !  Ah, 
Lord,  I  am  not  worthy,  but  what  can  I  do  for  my  sins,  but  humbly  con- 
fess them,  and  heartily  repent  of  them?  This  is  what  I  do,  by  your 
grace,  to  the  best  of  my  power,  and  wish  to  do  it  infinitely  better.  Ah, 
my  loving  God,  I  am  heartily  sorry  above  all  things  for  my  sins,  not  so 
much  for  the  punishment  I  have  incurred  by  them,  as  for  having  offended 
and  abused  so  good  a  God  as  you  are,  whom  I  love  with  my  whole  heart 
and  soul,  and  would  not  offend  once  again  for  millions  of  worlds.  Oh, 
strike  me  dead,  my  God,  rather  than  permit  me  to  be  so  ungrateful  to 
you  for  the  future. 

When  near  Communion,  raise  in  yourself  a  great  devotion.  Imagine  you  see  all  heaven 
paying  their  homage  to  their  sovereign  King,  and  that  you  are  surrounded  by  the  angels,  who 
adore  Him  with  the  most  profound  respect. 


98  THE  GLORIES  OF  JESUS. 

At  the  Confiteor,  renew  your  sorrow  for  your  sins.  When  the  priest  gives  absolution,  re- 
ceive it  with  an  humble  confidence  and  gratitude.  When  you  hear  "  Behold  the  Lamb  of  God," 
etc.,  enliven  your  faith  of  the  real  presence.  When  you  hear  "Lord,  I  am  not  worthy,"  etc., 
humble  yourself  in  a  most  profound  manner,  saying  the  same  over  and  over  till  you  receive. 

When  the  priest  says  "  Corpus  Domini,"  etc.  (May  the  body  of  our  Lord  Jesus  Christ 
keep  my  soul  to  life  everlasting.  Amen),  burn  with  an  ardent  desire  that  Jesus  may  take  en- 
tire possession  of  your  heart,  soul,  and  all  your  affections;  and  that  He  may  deliver  you  from 
the  tyranny  of  your  enemies,  and  so  unite  you  to  Himself  that  nothing  may  ever  more  separate 
you  from  Him;  to  which  effect  you  may  say  as  follows: 

Come,  dear  Jesus,  come  and  receive  me  ;  come  and  take  possession 
of  my  soul  and  body ;  of  my  will,  memory,  and  understanding ;  of  my 
thoughts,  words,  and  actions  ;  of  every  look,  step,  breath  and  motion  ;  in 
fine,  of  all  that  I  am  and  have.  Come  and  deliver  me  from  all  my  spirit- 
ual enemies.  Come,  dear  Jesus,  and  unite  me  strictly  to  you.  I  do  now, 
my  dearest  Jesus,  receive  you  in  the  best  manner  I  can  into  this  my  poor 
heart :  do  you  one  day  receive  me  into  your  heavenly  habitation. 

Aspirations  for  Spiritual  Communion. 

O  divine  Jesus,  present  on  our  altars,  I  adore,  love,  and  desire  you 
with  all  my  heart.  Come  into  my  heart,  and  dwell  in  it,  and  never 
leave  it. 

You  will  give  me,  O  Lord,  to  find  you  alone,  that  I  may  open  my 
whole  heart  to  you,  and  enjoy  you  as  my  soul  desireth ;  and  that  you 
may  speak  to  me  and  I  to  you  as  the  Beloved  is  accustomed  to  speak  to 
His  beloved,  and  a  friend  to  entertain  himself  with  his  friend. 

This  I  pray  for,  this  I  desire — that  I  may  be  wholly  united  to  you,  and 
withdraw  my  heart  from  all  created  things,  and  learn  to  relish  heavenly 
and  eternal  things. 

Ah,  Lord  God,  when  shall  I  be  wholly  united  to  you,  and  so  absorbed 
in  you  as  to  be  altogether  forgetful  of  myself  ?  you  in  me,  and  I  in  you, 
and  so  grant  us  both  to  continue  in  one. 

Then  all  that  is  within  me  shall  rejoice  exceedingly,  when  my  soul 
shall  be  perfectly  united  to  my  God. 

Then  will  my  Beloved  say  to  me,  If  you  will  be  with  me,  I  will  be 
with  you.  And  I  will  answer  Him,  Vouchsafe,  O  Lord,  to  remain  with 
me,  and  I  will  willingly  remain  with  you.  This  is  my  only  desire,  that 
my  heart  may  be  united  to  you. 

My  very  soul  and  body  are  languishing  of  love  for  you,  my  heart  is 
longing  to  be  united  to  you.  Give  yourself  to  me,  and  it  is  enough,  for, 
except  you,  nothing  is  sufficient  to  console  me. 

Without  you  I  cannot  subsist,  and  without  your  visit  I  am  not  able 
to  live. 


THE  GLORIES  OF  JESUS.  99 

Heart  of  Jesus,  burning  for  love  of  me, 
Inflame  my  sinful  heart  for  love  of  thee  ! 

O  sweetest  heart  of  Jesus,  I  implore, 
That  I  may  ever  love  thee  more  and  more. 

May  I  die,  my  Beloved,  for  love  of  thee, 
Who  vouchsafedst  to  die  for  love  of  me. 

What  is  there  in  heaven  above,  or  on  earth  below,  for  which  my  soul 
could  languish,  save  you,  the  God  of  my  heart,  and  my  portion  forever  ? 
Lord,  you  are  the  portion  of  my  inheritance,  and  chalice ;  it  is  you  that 
will  restore  my  inheritance  to  me. 

You  are  my  God;  preserve  me,  since  I  have  hoped  in  you.  I  will  love 
my  Lord  Jesus  Christ. 

I  will  hold  Him,  and  never  let  Him  go.  I  will  die  with  Him,  and  burn 
in  the  flames  of  His  love :  the  same  fire  shall  consume  the  Creator  and 
His  miserable  creature. 

My  Jesus  is  mine,  and  I  am  His ;  I  will  live  and  die  in  His  bosom ; 
neither  life  nor  death  shall  be  able  to  separate  me  from  Him. 

Invocation  of  the  merits  of  Jesus  Christ. 

Most  holy  soul  of  Christ,  sanctify  me. 
Most  ardent  soul  of  Christ,  inflame  me. 
Most  sacred  body  of  Christ,  redeem  me. 
Most  precious  blood  of  Christ,  inebriate  me. 
Most  pure  water,  gushing  from  Christ's  side,  cleanse  me. 
Most  powerful  sweat  of  Christ,  heal  me. 
Most  pious  passion  of  Christ,  comfort  me. 
O  Good  Jesus,  guard  me. 

Within  your  wounds  hide  me.  ♦ 

Never  allow  me  to  be  separated  from  you. 
From  the  wicked  one  protect  me. 
At  the  hour  of  death  invite  me. 
Order  me  to  come  to  you. 

That  with  the  angels  and  archangels  I  may  praise  you  forever  and 
ever.     Amen. 

Invocation  of  the  Life  of  Christ. 

O  Jesus,  living  in  Mary,  come  and  live  in  your  servant,  in  the  spirit  of 
your  sanctity,  in  the  plenitude  of  your  power,  in  the  exercise  of  all  your 
virtues,  in  the  perfection  of  all  your  ways,  in  the  communion  of  your 
divine  mysteries ;  overrule  all  adverse  powers,  in  the  strength  of  your 
Holy  Spirit,  and  to  the  glory  of  the  Father.     Amen. 


ioo  THE  GLORIES  OF  JESUS. 

A  Prayer  after  Communion. 

To  be  said  before  an  image  of  the  crucifix;  for  which  Pope  Pius  VII.,  by  the  decree,  Ur- 
bis  and  Orbis,  April  10,  1821,  granted  a  plenary  indulgence  to  all  the  faithful;  applicable  to 
the  souls  in  purgatory. 

O  good  and  sweetest  Jesus,  behold,  I  cast  myself  on  my  knees  before 
you,  and  in  the  utmost  ardor  of  my  soul  beg  and  beseech  you  to  imprint 
on  my  heart  lively  feelings  of  faith,  hope,  and  charity ;  a  sincere  sorrow 
for  my  past  transgressions,  and  a  firm  resolution  of  atoning  for  them ; 
while  with  great  affection  and  grief  of  heart,  I  consider  with  myself,  and 
contemplate  in  mind  your  five  wounds,  having  before  my  eyes  that  say- 
ing of  yours,  by  the  prophet  David,  "  They  pierced  my  hands  and  feet ; 
they  counted  all  my  bones." 

An  entire  Oblation  of  ourselves  to  God. 

0  most  merciful  Creator,  I  offer  you  myself,  with  all  my  thoughts, 
words,  and  works  of  the  day,  and  of  my  life,  in  union  of  those  of  my 
Saviour,  and  of  His  infinite  merits. 

1  resolve,  with  the  assistance  of  your  divine  grace,  to  avoid  sin  above 
all  things,  particularly  the  sin  to  which  I  am  most  addicted.  I  humbly 
implore  this  great  grace  of  you,  through  the  death  and  passion  of  my 
Lord  Jesus  Christ,  and  the  intercession  of  His  ever-immaculate  Mother. 

Receive,  O  Lord,  my  liberty,  my  memory,  my  understanding,  and  my 
will.  All  that  I  have  and  am  I  owe  you  ;  I  now  return  it,  and  commit 
myself  to  the  disposal  of  your  divine  will.  Give  me  your  love  and  grace, 
and  I  am  rich  enough  ;  I  desire  nothing  more.     Amen. 

Consecration  to  the  sacred  hearts  of  Jesus  and  Mary. 

O  adorable  heart  of  my  Jesus,  mysterious  sanctuary  and  repose  of  the 
delights  of  the  Father  and  the  Spirit  of  love  !  O  the  most  amiable  and 
generous  of  hearts  !  O  heart,  wounded  with  love  for  your  unworthy 
creatures !  hide  within  your  sacred  wounds  your  child,  devoted  to  you 
forever. 

Alas  !  if  hitherto  I  have  been  so  perfidious  and  ungrateful  as  to  wound 
you  by  my  crimes,  and  to  live  without  loving  you  as  you  deserved,  par- 
don me,  O  tenderest  of  fathers,  pardon  an  unworthy  child,  who  now  lies 
prostrate  with  confusion  at  your  feet.  O  heart  of  Jesus,  furnace  of  love, 
teach  me  to  love  you  ;  burn  and  consume  all  the  ties  that  keep  me  far 
from  you. 

And  you,  O  Mary  my  Mother,  whose  immaculate  heart  was  stamped 
on  the  heart  of  Jesus  ;  to  whom  it  was  given  to  live  and  die  of  love  ; 
whose  love  for  me  was  imbibed  in  the  heart  of  Jesus  ;  O  my  dear  Mother, 
Mother  of  sorrow  and  love  !  you  brought  me  forth  in   affliction  on  Cal- 


THE  GLORIES  OF  JESUS.        .  101 

vary,  at  the  feet  of  Jesus,  expiring  on  the  cross  ;  will  you  refuse  to  present 
me  to  your  amiable  Son  ?  I  throw  myself  into  your  blessed  arms,  and 
give  you  my  heart  to  present  it  to  Jesus. 

O  Jesus  !  O  Mary  !  It  is  at  the  foot  of  your  altar,  where  the  seraphs 
tremble  and  adore,  that  I  consecrate  myself  forever,  and  without  reserve, 
to  your  sacred  hearts,  to  be  with  you  one  victim  of  love.  Yes,  I  have 
sworn  and  decreed  not  to  live  but  for  your  love  and  to  make  you  beloved, 
and  to  die  rather  than  offend  you.  I  will  show  myself  the  generous  child 
of  the  most  generous  of  Saviours  and  of  mothers,  and  rival  the  generosity 
of  the  angels,  if  possible.     And  as  you  have  not  called  me  to  your  service, 

0  amiable  hearts  of  Jesus  and  Mary,  but  in  order  to  form  me  according 
to  yourselves,  under  the  shadow  of  your  wings,  may  I  be  able  to  inflame 
the  hearts  of  all  by  the  fire  of  your  divine  love,  or  at  least  to  make  up,  by 
the  extent  of  my  love,  for  the  little  love  of  others.     And  at  the  end,  may 

1  expire  sweetly  in  your  arms,  to  consummate  the  union  of  my  heart  with 
your  sacred  hearts,  in  the  delights  of  eternity.     Amen. 

Consecration  to  the  Heart  of  Mary. 

0  purest  of  Virgins !  O  Mother  of  my  God  !  though  unworthy  to  ap- 
pear before  you,  yet  confiding  in  your  clemency  I  am  now  come  to  throw 
myself  at  your  feet,  O  refuge  of  sinners.  I  offer  you  my  heart,  to  triumph 
over  it  in  your  mercy  ;  accept  it  through  the  hands  of  my  good  angel  ;  I 
consecrate  it  forever  to  the  love  and  service  of  your  most  amiable  heart, 
to  be  sanctified  by  you  in  the  union  of  divine  love.  And,  to  render  it 
the  more  acceptable,  I  offer  you  with  it  all  the  homage  I  am  able  ;  refuse 
not  my  poor  but  sincere  offering  ;  may  it  be  irrevocable.  O  Jesus  and 
Mary,  you  are  the  sole  object  of  my  love  in  life  and  death,  my  portion  for 
time  and  eternity  ;  inspire  me  with  a  holy  fear,  a  lively  faith,  a  firm  hope, 
an  ardent  love  for  God,  now  and  forever.     Amen. 

A  concluding  prayer. 

1  beg  pardon,  O  my  God,  for  my  distractions,  my  tepidity,  and  all  my 
other  faults  ;  I  leave  you  my  heart,  to  thank  you  for  your  favors  ;  re- 
plenish it  with  your  love  and  grace.  Before  I  go,  give  me  your  holy  bene- 
diction, for  the  present  time,  and  for  my  entire  life,  that  I  may  no  longer 
live  but  for  you.     Amen. 

A  prayer  against  the  Cholera,  or  other  Sickness. 

It  was  revealed  to  a  venerable  priest  at  Rome  that  whoever  should  re- 
peat this  prayer,  with  devotion,  would  escape  the  cholera. 

O  Jesus,  divine  Redeemer,  be  merciful  to  us,  and  the  entire  world. 
Amen. 

O  mighty  God  !  O  Holy  God  !  O  immortal  God  !  have  pity  on  usr 
and  the  entire  world.     Amen. 


102 


THE  GLORIES  OF  JESUS. 


Grant  us  pardon  and  mercy,  O  my  Jesus  ;  and  during  these  days  of 
present  danger  pour  down  your  most  precious  blood  upon  us.     Amen. 

O  eternal  Father,  have  mercy  on  us,  through  the  sacred  blood  of 
Jesus  Christ,  your  only  Son  ;  have  mercy  on  us,  we  beseech  you.  Amen. 
Amen.    Amen. 


Remarks  on  the  following  Litanies. 

"  You  will  drink  with  joy  at  the  fountains  of  the  Saviour."  (Isaias  xii.  3.) 

"  A  good  man,  out  of  the  good  treasures  of  his  heart,  brings  forth  good  things."  (Luke  vi.  45.) 

Who  is  there  so  blind  to  self-interest  as  to  neglect  to  quench  his  thirst, 
after  passing  the  parched  desert  of  this  life,  at  the  source  and  fountain  of 
so  much  joy  and  spiritual  consolation  ?  The  heart  of  Jesus  is  an  inex- 
haustible treasure  of  every  grace  and  mercy  that  banished  man  needs  in 
his  present  forlorn  state.  In  the  sacred  heart  of  Jesus  the  image  of  his 
Creator  will  find  a  tender  father,  an  affectionate  brother,  a  sincere  friend. 
"  I  will  speak  to  His  heart,"  says  St.  Bonaventure,  "  and  obtain  whatever 
I  desire."  The  devout  client  of  this  ocean  of  bounty  will  find  in  the  fol- 
lowing litanies  a  feeling  appeal  to  the  affectionate  heart  of  Jesus,  in  every 
stage  of  His  mortal  and  glorified  life,  and  an  infallible  redress  of  all  his 
wants  in  every  state  of  a  spiritual  life.  Let  man  approach  the  sublime 
heart  of  Jesus,  and  God  will  be  exalted  and  praised  for  ever.  Amen.  (Ps. 
lxii.  7.) 

LITANY    OF   THE    SACRED    HEART   OF   JESUS. 

Lord,  have  mercy  on  us. 

Christ,  have  mercy  on  us. 

Lord,  have  mercy  on  us. 

Christ,  hear  us. 

Christ,  graciously  hear  us. 

God  the  Father  of  Heaven, 

God  the  Son,  Redeemer  of  the  world, 

God  the  Holy  Ghost, 

Holy  Trinity,  one  God, 

Heart  of  Jesus, 

Heart  of  Jesus,  formed  in  the  womb  of  thy  virgin  Mother, 

Heart  of  Jesus,  hypostatically  united  to  the  Eternal  Word, 

Heart  of  Jesus,  sanctuary  of  the  Divinity, 

Heart  of  Jesus,  tabernacle  of  the  most  holy  Trinity, 

Heart  of  Jesus,  temple  of  sanctity, 

Heart  of  Jesus,  fountain  of  all  grace, 

Heart  of  Jesus,  full  of  meekness  and  humility, 


?; 


THE  GLORIES  OF  JESUS.  1 03 

Heart  of  Jesus,  furnace  of  love, 

Heart  of  Jesus,  source  of  contrition, 

Heart  of  Jesus,  treasure  of  wisdom, 

Heart  of  Jesus,  ocean  of  bounty, 

Heart  of  Jesus,  throne  of  mercy, 

Heart  of  Jesus,  model  of  all  virtues, 

Heart  of  Jesus,  house  of  God,  and  gate  of  heaven, 

Heart  of  Jesus,  inexhaustible  treasure, 

Heart  of  Jesus,  of  whose  plentitude  we  have  all  received, 

Heart  of  Jesus,  rich  and  generous  to  all  who  invoke  you, 

Heart  of  Jesus,  our  peace  and  reconciliation, 

Heart  of  Jesus,  living  victim,  holy  and  pleasing  God, 

Heart  of  Jesus,  victim  of  propitiation  for  our  sins, 

Heart  of  Jesus,  fountain  of  living  water,  flowing  to  eternal  life, 

Heart  of  Jesus,  sorrowful  in  the  garden, 

Heart  of  Jesus,  overwhelmed  with  sweat  and  languor, 

Heart  of  Jesus,  glutted  with  reproaches, 

Heart  of  Jesus,  grieved  and  sorrowful  for  our  sins, 

Heart  of  Jesus,  obedient  to  the  death  of  the  cross, 

Heart  of  Jesus,  pierced  through  with  a  lance, 

Heart  of  Jesus,  exhausted  of  blood  on  the  cross, 

Heart  of  Jesus,  refuge  of  sinners, 

Heart  of  Jesus,  strength  of  the  just, 

Heart  of  Jesus,  consolation  of  the  afflicted, 

Heart  of  Jesus,  support  of  the  tempted, 

Heart  of  Jesus,  terror  of  devils, 

Heart  of  Jesus,  perseverance  of  the  good, 

Heart  of  Jesus,  hope  of  the  dying, 

Heart  of  Jesus,  joy  of  the  blessed, 

Heart  of  Jesus,  felicity  of  all  saints, 

Heart  of  Jesus,  king  and  centre  of  all  hearts, 

From  all  sin,  heart  of  Jesus,  deliver  us. 

From  hardness  of  heart,  heart  of  Jesus,  deliver  us. 

From  eternal  death,  heart  of  Jesus,  deliver  us. 

Lamb  of  God,  who  takest  away  the  sins  of  the  world,  spare  us,  O  Lord 

Jesus. 
Lamb  of  God,  who  takest  away  the  sins  of  the  world,  hear  us,  O  Lord. 
Lamb  of  God,  who  takest  away  the  sins  of  the  world,  have  mercy  on  us. 
Jesus,  hear  us. 
Jesus,  graciously  hear  us. 

V.  Jesus,  meek  and  humble  of  heart. 

R.  Make  our  hearts  conformable  to  yours. 


104  THE  GLORIES  OF  JESUS. 

Let  us  pray. 

O  Lord  Jesus  Christ,  who  drawest  from  thy  sacred  heart  ineffable 
treasures,  whereby  thou  enrichest  the  hearts  of  men,  mercifully  grant  us 
so  perfectly  to  participate  in  the  virtues  and  affections  of  thy  adorable 
heart,  that  we  may  be  able  to  make  it  a  suitable  return  of  love,  and  re- 
pair by  worthy  homage  the  insults  it  receives  in  the  sacrament  of  love  ; 
who  livest  and  reignest  with  the  Father  and  the  Holy  Ghost,  world  with- 
out end.     Amen. 

LITANY    OF    THE    SACRED    HEART   OF    MARY. 

Lord,  have  mercy  on  us. 

Christ,  have  mercy  on  us. 

Lord,  have  mercy  on  us. 

Lord  Jesus,  hear  us. 

Lord  Jesus,  graciously  hear  us. 

God  the  Father,  have  mercy  on  us. 

God  the  Son,  Redeemer  of  the  world,  have  mercy  on  us. 

God  the  Holy  Ghost,  have  mercy  on  us. 

Holy  Trinity,  one  God,  have  mercy  on  us. 

Immaculate  Heart  of  Mary,  inflame  our  hearts  with  the  love  of  Jesus, 
with  which  you  so  ardently  burn. 

Heart  of  Mary,  full  of  grace, 

Heart  of  Mary,  blessed  among  hearts, 

Heart  of  Mary,  the  delight  of  the  Father, 

Heart  of  Mary,  the  object  of  the  tenderest  complacency  of  the  Son, 

Heart  of  Mary,  the  delightful  abode  of  the  Holy  Ghost, 

Heart  of  Mary,  sanctuary  of  the  most  holy  Trinity, 

Heart  of  Mary,  enricher  of  the  three  divine  persons  with  all  the 
gifts  of  heaven, 

Heart  of  Mary,  mirror  of  divine  perfections, 

Heart  of  Mary,  throne  of  mercy, 

Heart  of  Mary,  furnace  of  love  divine, 

Heart  of  Mary,  centre  of  beautiful  dilection, 

Heart  of  Mary,  treasure  of  sanctity, 

Heart  of  Mary,  most  like  the  heart  of  Jesus, 

Heart  of  Mary,  the  most  meek  and  humble  of  hearts, 

Heart  of  Mary,  the  most  conformable  to  the  divine  will, 

Heart  of  Mary,  model  of  all  virtues, 

Heart  of  Mary,  pierced  with  a  sword  of  grief, 

Heart  of  Mary,  the  first  that  was  consecrated  by  a  vow  of  vir- 
ginity, 


^ 

* 

3 

^ 

o 


THE  GLORIES  OF  JESUS.  105 


1 


J? 


Heart  of  Mary,  that  supplied  the  adorable  blood  that  redeemed 

the  world, 
Heart  of  Mary,  merciful  in  obtaining  for  sinners  the  grace  of  their 

conversion  and  salvation, 
Heart  of  Mary,  sacred  treasury  of  the  words  of  Jesus, 
Heart  of  Mary,  the  most  noble,  the  most  holy,  the  most  generous 

of  hearts, 
Heart  of  Mary,  worthy  the  love  of  heaven  and  earth, 
Heart  of  Mary,  our  refuge,  our  succor,  our  consolation, 
Heart  of  Mary,  the  sweet  hope  of  all  who  venerate  you, 
N.  Immaculate  Mary,  by  the  meekness  and  humility  of  your  heart, 
R.  Render  our  hearts  like  unto  the  sacred  heart  of  Jesus. 

Let  us  Pray. 

God  of  infinite  power  and  clemency,  who,  for  the  salvation  of  sinners 
and  the  consolation  of  the  miserable,  did  render  the  heart  of  Mary  like 
unto  the  heart  of  her  Son,  Jesus,  in  meekness  and  mercy  ;  grant  to  all 
those  who  honor  her  sacred  heart  the  grace  to  become  men  according  to 
the  heart  of  Jesus,  who  lives  and  reigns  with  you  and  the  Holy  Ghost,  in 
the  unity  of  God,  for  ever  and  ever.    Amen. 

LITANY    OF    ST.    CATHERINE    OF    SIENNA. 

Lord,  have  mercy  on  us. 

Christ,  have  mercy  on  us. 

Christ,  hear  us. 

Christ,  graciously  hear  us. 

God  the  Father  of  heaven,  have  mercy  on  us. 

God  the  Son,  Redeemer  of  the  world,  have  mercy  on  us. 

God  the  Holy  Ghost,  have  mercy  on  us. 

Holy  Trinity,  one  God,  have  mercy  on  us. 

Holy  Mary, 

Holy  Mother  of  God, 

St.  Catherine  of  Sienna, 

Chaste  spouse  of  Christ, 

Fervent  lover  of  God, 

Faithful  follower  of  the  cross, 

Contemplative  soul, 

Instructed  by  the  Holy  Ghost, 

Enemy  of  vanity, 

Vanquisher  of  the  Evil  One, 

Pattern  of  docilitv  and  obedience, 

Humble  Catherine, 


K 


106  THE  GLORIES  OF  JESUS. 

Immaculate  Catherine,  ") 

Model  of  religious, 

Rigidly  austere, 

Most  devout  to  the  holy  sacrament, 

Entirely  devoted  to  the  sacred  heart, 

Heroically  meek  and  patient, 

Pattern  of  charity, 

Powerful  in  converting  souls, 

Mediatrix  for  sinners, 

Angel  of  peace, 

Zealot  of  the  glory  of  the  Most  High, 

Guide  of  interior  souls, 

Replenished  with  celestial  knowledge, 

Fill  with  divine  gifts, 

Elevated  to  the  throne  of  the  Divinity, 

Following  the  Lamb  whithersoever  He  goeth, 

O  Lamb  of  God,  who  takest  away  the  sins  of  the  world,  spare  us,  O  Lord. 

O  Lamb  of  God,  who  takest  away  the  sins  of  the  world,  hear  us,  O  Lord. 

O  Lamb  of  God,  who  takest  away  the  sins  of  the  world,  have  mercy  on 

us,  O  Lord. 
V.  The  zeal  of  thy  love  has  eaten  me  up. 
R.  The  offences  of  those  who  offended  have  fallen  upon  me. 
Pray  for  us,  blessed  St.  Catherine  of  Sienna. 
That  we  may  be  made  worthy  of  the  promises  of  Christ. 

Let  us  Pray. 

Grant,  O  Lord,  we  beseech  you,  that  we  who  honor  St.  Catherine  the 
Virgin,  may,  through  her  intercession,  profit  by  the  example  of  her  emi- 
nent virtues  :  who  liveth  and  reigneth,  world  without  end.     Amen. 

[Say,  morning,  noon  and  night,  one  "  Hail  Mary,"  and  the  following,  to  obtain  purity,  an- 
gelical purity  of  body,  mind  and  heart,  commending  at  the  same  time,  your  powers  and  senses 
to  the  Mother  of  purity.] 

By  your  sacred  virginity  and  immaculate  conception,  O  most  chaste 
Virgin  Mary,  purify  my  body  and  soul.  In  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost.     Amen. 

Ever  live  Jesus,  Mary,  and  Joseph. 

LITANY  OF  ST.   BRIDGET,   PATRONESS  OF  IRELAND. 

Lord,  have  mercy  on  us. 
Christ,  have  mercy  on  us. 
Lord,  have  mercy  on  us. 


THE  GLORIES  OF  JESUS.  107 

Christ,  hear  us. 

Christ,  graciously  hear  us. 

Eternal  Father,  have  mercy  on  us. 

Divine  Son,  have  mercy  on  us. 

Most  Sacred  Trinity,  have  mercy  on  us. 

Holy  Virgin  of  virgins, 

Blessed  St.  Bridget, 

Little  plant  of  our  great  apostle, 

Consecrated  spouse  of  the  Kings  of  kings, 

Corner-stone  of  the  monastic  institute  in  the  island  of  saints, 


> 

^ 


Bridget,  gem  of  our  emerald  isle,  ^ 

Model  of  Irish  virgins. 

Mother  of  religious, 

Pattern  of  holiness,  • 

Intercession  for  the  Irish  clergy, 

Mediatrix  for  the  Irish  people, 

Protectress  of  the  holy  faith  preached  by  St.  Patrick, 

Enjoying  with  him  the  clear  vision  of  God, 

Lamb  of  God,  who  takest  away  the  sins  of  the  world,  have  mercy  on  us. 

Lamb  of  God,  who  takest  away  the  sins  of  the  world,  have  mercy  on  us. 

Lamb  of  God,  who  takest  away  the  sins  of  the  world,  have  mercy  on  us. 

Pray  for  us,  holy  St.  Bridget. 

That  we  may  sincerely  love  our  Lord  Jesus  Christ.     Amen. 

Let  us  pray. 

O  God,  the  author  of  all  sanctity,  grant  that  we,  who  inhabit  the 
island  of  saints,  may,  through  the  intercession  of  St.  Bridget,  walk  in 
their  footsteps  here  on  earth,  and  arrive  with  them  to  the  possession  of 
thee  in  heaven,  through  Jesus  Christ  our  Lord.     Amen. 

A   CANTICLE    AFTER   COMMUNION. 

The  happiness  I  now  enjoy, 

With  Jesus  in  my  heart, 
The  enemy  can  ne'er  destroy, 

With  all  his  wily  art. 

The  bliss  that  Jesus  now  imparts 

To  my  enraptured  soul, 
Is  only  felt  by  faithful  hearts 

That  sin  cannot  control. 

I  feel  my  ardor  now  revive, 

With  Jesus  in  my  heart ; 
In  vain  this  world's  allurements  strive 

My  Lord  and  I  to  part. 


108  THE  GLORIES  OF  JESUS. 

From  all  such  horrors  now  I  flee, 

With  Jesus  for  my  guide, 
Who  condescends  to  visit  me, 

And  in  my  heart  abide. 

Can  I  e'er  feel  deceitful  joy, 

With  Jesus  for  my  rule, 
Possessed  of  him  could  aught  annoy, 

Or  make  my  ardor  cool  ? 

What  precious  treasures  I  obtain, 

When  Jesus  I  receive, 
The  highest  favors  then  I  gain, 

For  which  I  worlds  would  leave. 

To  grief  and  trouble  I'll  be  resigned 
•  Since  Jesus  I  possess, 

His  painful  crosses  were  designed 

My  sorrows  to  redress.     Amen.     Amen. 

LITANY    FOR    A    HAPPY    DEATH. 

When  the  dark  hour  of  death  in  its  terrors  draws  nigh, 
And  I'm  summoned  to  quit  earth's  diversions  and  glee, 

When  I  take  leave  of  all  with  a  long  farewell  sigh, 
Then,  merciful  Jesus,  have  mercy  on  me. 

When  the  cold  cloud  of  death  has  o'ershadowed  my  brow, 
When  the  friends  that  I  love  I  no  longer  shall  see, 

When  under  the  pressure  of  illness  I  bow, 
Then,  merciful  Jesus,  have  mercy  on  me. 

When  dark,  gloomy  phantoms  my  soul  shall  infest, 
And  endeavor  to  make  it  distrustful  to  thee, 

When  in  body  and  mind  I'm  a  stranger  to  rest, 
Then,  merciful  Jesus,  have  mercy  on  me. 

When  the  few  that  have  ardently  loved  me  below 
Shall  weep,  and,  imploring  forgiveness  from  thee, 

Shall  humbly  beseech  thee  some  pity  to  show, 
Then,  merciful  Jesus,  have  mercy  on  me. 

When  the  last  tear  of  death  shall  bedew  my  pale  cheek, 
When  the  sense  of  all  objects  forever  shall  flee, 

When  one  glimpse  of  comfort  in  vain  I  shall  seek, 
Then,  merciful  Jesus,  have  mercy  on  me. 

When  at  length  I  shall  quit  this  sad  valley  of  tears, 
And  my  soul  from  the  bondage  of  life  shall  be  free, 

When  heaven  in  all  its  true  lustre  appears, 
Then,  merciful  Jesus,  have  mercy  on  me. 


THE  GLORIES  OF  JESUS.  109 

Oh,  exile  me  not  from  the  mansions  of  joy, 

Where  the  light  of  thy  glory  unveiled  I  shall  see. 
But  receive  me  where  love  is  the  only  employ, 

And,  merciful  Jesus,  have  mercy  on  me. 

Let  us  Pray. 

O  God,  who  hast  doomed  all  men  to  die,  but  hast  concealed  from  all 
the  hour  of  their  death,  grant  that  I  may  pass  my  days  in  the  practice  of 
holiness  and  justice,  and  that  I  may  deserve  to  quit  this  world  in  the 
peace  of  a  good  conscience,  and  in  the  embraces  of  your  love,  through 
Christ  our  Lord.     Amen. 


HYMN    TO    OUR    SAVIOUR   JESUS. 
(From  St.  Bernard,  torn.  11.) 

Jesus,  the  only  thought  of  thee 
With  sweetness  fills  my  breast ; 

But  sweeter  far  it  is  to  see, 
And  on  thy  beauty  feast. 

No  sound,  no  harmony  so  gay, 

Can  art  or  music  frame  ; 
No  thought  can  reach,  no  words  can  say 

The  sweets  of  thy  blest  name. 

Jesus,  our  hope,  when  we  repent, 
Sweet  source  of  all  our  grace  : 

Sole  comfort  of  our  banishment  ; 
O  !  what,  when  face  to  face  ? 

Jesus  ! — that  name  inspires  my  mind 
With  springs  of  life  and  light ; 

More  than  I  ask  in  thee  I  find, 
And  lavish  in  delight. 

No  art  or  eloquence  of  man 

Can  tell  the  joys  of  love  ; 
Only  the  saints  can  understand 

What  they  in  Jesus  prove. 

Thee,  then,  I'll  seek,  retired  apart, 
From  world  and  business  free  ; 

When  these  shall  knock  I'll  shut  my  heart, 
And  keep  it  all  for  thee. 

Before  the  morning  light  Fll  come, 

With  Magdalen,  to  find, 
In  sighs  and  tears,  my  Jesus'  tomb, 

And  there  refresh  my  mind. 


1 10  THE  GLORIES  OF  JESUS. 

My  tears  upon  His  grave  shall  flow, 

My  sighs  the  garden  fill  ; 
Then  at  His  feet  myself  I'll  throw, 

And  there  I'll  seek  His  will. 

Jesus,  in  thy  bless'd  steps  I'll  tread, 

And  walk  in  all  thy  ways  ; 
I'll  never  cease  to  weep  and  plead, 

Till  I'm  restor'd  to  grace. 

O  King  of  love,  thy  blessed  fire 

Doth  such  sweet  flames  excite, 
That  first  it  raises  the  desire, 

Then  fills  it  with  delight. 

Thy  lovely  presence  shines  so  clear 

Through  every  sense  and  way, 
That  souls  which  once  have  seen  thee  near, 

See  all  things  else  decay. 

Come,  then,  dear  Lord,  possess  my  heart ; 

Chase  thence  the  shades  of  night ; 
Come,  pierce  it  with  thy  flaming  dart, 

And  ever-shining  light. 

Then  I'll  for  ever  Jesus  sing, 

And  with  the  saints  rejoice  ; 
And  both  my  heart  and  tongue  shall  bring 
Their  tribute  to  my  dearest  King, 

In  never-ending  joys.     Amen. 

"  Live,  Jesus  !  live,  and  let  it  be 
My  life  to  die  for  love  of  thee." 

FOR   CHRISTMAS    DAY. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
Come  !  let  us  adore  the  Babe  of  Bethlehem. 
This  day  is  exhibited  a  mystery  of  love  ;    this  day  the  angels  are  astonished  ;  this  day  un- 
happy man  is  redeemed  from  the  tyranny  of  hell. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
To-day  the  law  and  the  prophets  are  fulfilled — to-day  the  "  desire  of  the  everlasting  hills  " 
has  come  down — to-day  the  heavens  are  broken  through,  and  the  "  Expectation  of  Nations  " 
has  descended. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
To-day  the  heavens  have  dropped  down  dew,  and  the  clouds  have  rained  the  Just — to-day 
the  earth  has  opened  and  budded  forth  a  Saviour. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
To-day  the  iniquity  of  the  earth  is  destroyed— to-day  the  Saviour  of  the  world  reigns  over 
His  people. 


THE  GLORIES  OF  JESUS.  1 1 1 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
To-day  true  peace  has  descended  from  heaven — to-day  the  entire  extent  of  the  heavens  is 
overflowing  with  honey. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
To-day  is  the  brilliant  day  of  new  redemption — the  day  of  ancient  reparation — the  day  of 
eternal  bliss. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
To-day  the  fountain  of  riches  is  covered  with  rags — to-day  Omnipotence  assumes  the  form 
of  an  helpless  infant — to-day  the  Creator  of  heaven  and  earth  cannot  find  a  resting-place 
among  men. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
To-day  He  comes  into  the  world  that  was  made  by  Him,  and  it  knows  Him  not— to-day 
He  comes  into  His  own,  and  they  receive  Him  not. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
To-day  Jesus  Christ,  the  Son  of  the  Living  God,  is  born  of  the  Virgin  Mary,  in  the  stable 
ot  Bethlehem. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
He  has  come  from  His  royal  throne,  while  all  things  were  in  deep  silence,  and  the  night  in 
the  midst  of  its  course. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
His  advent  is  announced  by  a  heavenly  army — His  praise  is  hymned  by  an  angelic  choir. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
The  lowly  of  the  earth  are  invited  to  His  birth — the  shepherds  of  Bethlehem  are  summoned 
to  the  joyful  scene. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
"Let  us  pass  over  to  Bethlehem  "  with  them,  and  enter  the  humble  cave  ;    let  us  explore 
the  mysteries  of  this  sanctified  grot. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
Let  us  satiate  our  eyes  with  the  sight  of  the  lovely  Babe,  let  us  admire  in  secret  the  poverty 
by  which  He  is  surrounded. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
Let  us  sing  "  Great  is  the  Lord  and  worthy  of  praise  ; "    little  is  the  Lord  and  exceedingly 
worthy  of  love. 

Come  !  let  us  adore  the  babe  of  Bethlehem. 
Behold  the  little  Babe  wrapped  up  in  swaddling  clothes  and  laid  in  a  manger ;  behold  the 
wretchedness  by  which  He  is  surrounded. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
Behold  His  innocent  flesh  exposed  to  the  rigors  of  cold;  behold  His  limbs  shivering  while 
the  smile  of  heaven  is  playing  upon  His  beautiful  lips. 


1 1 2  THE  GLORIES  OF  JESUS. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
Behold  the  little  hands  which  formed  the  universe,  and  which  are  one  day  to  be  cruelly 
pierced,  now  stretched  out  in  supplication  to  Heaven  for  our  sins. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
Behold  the  little  feet  that  are  to  walk  about  doing  good,  and  that  are  to  be  finally  lacerated 
with  the  cruel  nail  and  hammer. 

Come  !  let  us  adore  the  Babe  of  BethleTiem. 
Behold  the  countenance  on  which  the  angels  desire  to  look,  now  upturned  to  Heaven  in 
silent  treaty  for  our  transgressions. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
See  those  beauteous  eyes,  resplendent  with  light  from  above,  now  suffused  with  tears  of 
sorrow  for  our  crimes,  now  radiant  with  the  light  of  redeeming  us. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
See  the  pulsations  of  that  little  heart  which  pants  for  our  happiness;  and  remember,  that 
for  love  of  us  it  is  to  be  pierced  with  the  cruel  lance. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
Think  that  under  all  these  humble  forms  infinite  majesty,  almighty  power,  immaculate 
sanctity,  and  eternal  wisdom  are  veiled. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
See  His  Virgin  Mother  bending  over  the  lovely  Babe,  and  contemplating  with  chaste  eyes 
all  the  fullness  of  the  Godhead. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
See  how  she  laments  the  poverty  and  misery  that  surround  Him,  and  yet  bows  in  submis- 
sion to  the  decrees  of  heaven — how  she  adores  Him  with  profoundest  homage  as  her  Lord  and 
her  God,  and  welcomes  Him  with  joy  as  the  deliverer  of  her  fellow-creatures. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
See  with  what  delight  she  stretches  Him  forth  for  the  adoration  of  the  shepherds,  and  how 
she  treasures  up  in  her  heart  the  mysteries  which  she  beholds. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
See  the  joy  of  the  humble  carpenter,  His  reputed  father — how  he  is  ravished  with  amaze- 
ment— how  he  kisses  off  the  precious  tear-drops  from  the  infant's  eye — how  he  reverently  com- 
poses His  little  limbs,  and  then  retires  to  a  short  distance  to  survey  and  adore  Him  in  silent 
wonder. 

Come  !  let  us  adore  the  Babe  of  Bethlehem. 
See  the  shepherds  of  Israel  prostrated  before  Him,  and  welcoming  to  earth  their  expected 
Messiah. 

Come  1  let  us  adore  the  Babe  of  Bethlehem. 
Let  us  join  them  and  Joseph,  and  the  angels,  and  the  Virgin. 

Let  us  sing  Glory  to  God,  and  peace  to  men. 

Let  us  throw  ourselves  at  the  feet  of  the  infant,  and  say — 


THE  GLORIES  OF  JESUS.  t  1 1, 

O  sweet,  adorable,  and  lovely  little  Babe  of  Bethlehem, 
We  kiss  thee! 
We  salute  thee! 
We  adore  thee! 
We  love  thee! 
We  thank  thee! 
We  praise  thee! 
We  bless  thee! 
We  glorify  thee! 
We  detest  our  sins! 
We  bewail  our  crimes! 
We  weep  for  our  ingratitude! 
We  promise  to  amend! 
We  are  grieved  for  thy  sufferings! 
We  mourn  for  thy  humiliation! 

O  come!  let  us  adore  the  little  Babe  of  Bethlehem, 

The  Jesus! 

The  Saviour! 

The  Redeemer! 
The  Creator!  and  the  Judge  of  the  world! 


THE    STABAT    MATER. 

Close  by  the  ever-hallow'd  cross  that  bore 

The  bleeding  Son,  the  afflicted  Mother  stood, 
While  pangs  on  pangs  her  tender  bosom  tore, 

And  grief  pour'd  forth  an  agonizing  flood. 
No  pause,  no  respite,  her  affliction  knew. 

For  her,  fell  anguish  edg'd  its  keenest  dart. 
She  groan'd,  she  sigh'd;  at  every  breath  He  drew, 

The  sword  of  sorrow  pierced  her  to  the  heart. 

Alas!  alas!  what  deep,  what  poignant  grief 

Felt  the  fond  Mother  of  her  only  born, 
In  that  sad  hour,  when  sunk,  beyond  relief, 

She  view'd  the  sufferings  of  her  Son  forlorn! 
Her  trembling  frame  with  fear  and  horror  shook; 

At  every  wound  she  writh'd  with  deadly  pain, 
Her  piteous  eye  express'd  in  every  look 

Her  woes  too  big  for  nature  to  sustain. 

Ah!  say,  what  mortal  could  unmov'd  behold 

Christ's  sweetest  Mother  thus  with  grief  opprest  ? 
Who  would  not  weep  to  see  the  tears  that  roll'd 

Amid  the  storm  that  heav'd  her  sacred  breast  ? 
Who  could  the  burst  of  pious  grief  restrain, 

To  view  her  tender,  sympathizing  eye 
Speak  all  the  anguish  of  His  bitter  pain, 

And  hear  her  answer  to  each  groan  and  sigh  ? 


U4  *  THE  GLORIES  OF  JESUS. 

In  expiation  of  our  guilty  race, 

Her  Son  she  saw  with  cruel  wounds  assail'd; 
She  saw  Him  scourg'd,  while  blood  ran  down  apace; 

Through  hands  and  feet  she  saw  sweet  Jesus  nail'd. 
She  heard  Him  breathe  His  last  sad  parting  sigh, 

A  sound  that  harrow'd  up  her  soul  anew, 
She  saw  Him  close  His  godlike,  beaming  eye, 

And  saw  the  spear  send  forth  the  heav'nly  dew. 

Fond  Mother,  thou  whose  love  was  love  indeed, 

Oh,  give  me,  by  one  sweet,  resistless  pray'r, 
Whilst  meditation  sees  thy  Jesus  bleed, 

In  thy  vast  agony  of  grief  to  share! 
Give  me,  in  loving  Christ,  my  God,  my  all, 

To  feed  the  ever-glowing  sacred  flame! 
And  while  unwearied  at  His  shrine  I  fall, 

To  make  His  love  my  sole,  my  glorious  aim! 

O  holiest  Mother  of  my  God,  fix  deep 

Within  my  breast  the  cruel  wounds  He  bore; 
Oh,  let  my  soul  the  sacred  furrows  keep 

And  sink  them  deeply  ever  more  and  more! 
Let  thy  sweet  Son  my  every  thought  possess; 

His  wounds  be  ever  present  to  my  sight! 
Oh,  let  me  make  His  cruel  burthen  less, 

Whilst  suffering  with  Him  is  my  sole  delight! 

To  weep  true  tears  of  anguish  from  my  soul, 

Such  as  thy  sorrow  once  was  seen  to  pour; 
And  with  my  crucified  dear  Lord  condole, 

Is  the  sole  grace  my  vows  and  sighs  implore! 
Yes,  this  sole  favor  let  thy  bounty  give — 

Close  by  the  cross  with  thee  to  take  my  stand 
And  feel  new  sorrow  every  day  I  live, 

Whilst  contemplation  treads  the  sacred  land! 

O  Virgin,  high  above  all  virgins  crown' d, 

Spurn  not  the  suppliant  that  now  breathes  a  pray'r, 
Give  me  to  shed  my  tears  in  every  wound, 

And  all  His  pangs  with  thee  in  thought  to  bear! 
Day  after  day,  each  night,  each  silent  hour, 

Christ's  death  be  still  my  mind's  eternal  food! 
Let  grief  still  pour  the  unexhausted  shower, 

Fed  with  His  wounds,  His  sighs,  His  groans,  His  blood! 

Oh,  could  I  feel  sore  wounded  with  His  wounds! 

Oh,  could  His  cross  inebriate  my  soul! 
By  that  sweet  love  for  Him  that  knows  no  bounds, 

And  those  fond  thoughts  that  in  my  bosom  roll! 
With  love  of  Him  let  my  rapt  senses  glow; 

Let  the  sweet  flame  dissolve,  consume  my  heart! 


THE  GLORIES  OF  JESUS.  .     115 

And  when  I  hear  the  last  loud  trumpet  blow, 
To  him  who  lov'd  thy  Son  thy  aid  impart! 

Oh,  be  my  guard  the  shadow  of  thy  cross; 

Christ's  death  be  my  strong  bulwark  and  defence. 
Let  not  my  soul  e'er  know  the  deadly  loss 

Of  grace  procured  me  at  His  blood's  expense! 
And  oh!  when  death  o'ercasts  its  mournful  gloom, 

Extinguishing  this  body's  vital  heat, 
In  the  bright  regions  of  eternal  bloom 

May  my  glad  soul  its  great  Redeemer  meet!    Amen. 

JESUS. 

Jesus  my  Saviour,  my  God,  my  friend, 
In  life  and  in  death  my  soul  defend, 
In  joy  and  sorrow,  in  good  and  ill, 
Be  thou  my  hope  and  protector  still. 

My  joy,  thy  glory;  my  hope,  thy  name; 
Amiable  Jesus,  my  heart  inflame; 
In  virtue's  ways  all  my  steps  direct, 
Powerful  Jesus,  my  soul  protect. 

To  thee  I  fly  as  to  sure  repose, 
Conquering  Jesus,  subdue  my  foes; 
When  in  affliction  and  grief  I  bend, 
Comfortless  Jesus,  be  thou  my  friend. 

Let  not  thy  torments  and  sighs  be  vain, 
Suffering  Jesus,  my  hope  sustain; 
Thou,  too,  didst  weep  in  thy  mortal  years, 
Sorrowing  Jesus,  accept  my  tears. 

Grant  I  may  walk  in  thy  footsteps  bright; 
Glorious  Jesus,  be  thou  my  light; 
Grant  I  may  never  desert  thy  side; 
Crucified  Jesus,  be  thou  my  guide. 

When  my  race  is  run,  and  I  reach  the  goal, 
Merciful  Jesus,  accept  my  soul; 
Freed  from  this  valley  of  tears  and  woe, 
Bountiful  Jesus,  my  crown  bestow. 

Thus  guarded  in  life  and  in  death  may  I  be, 
And  Jesus  be  ever  a  Jesus  to  me. 


0tatioit0  of  t\)t  Cro00* 


TATIONS  OF  THE  CROSS  (Via  Crucis,  Via  Calvarii).  A  series 
of  fourteen  crosses,  generally  with  images  or  pictures  representing 
different  events  in  the  Passion  of  Christ,  each  Station  correspond- 
ing to  a  particular  event.  They  are  ranged  round  the  church,  the 
first  station  being  placed  on  one  side  of  the  high  altar,  the  last  on  the 
other.  The  Stations  are  among  the  most  popular  of  Catholic  devotions, 
and  are  to  be  found  in  almost  every  church.  Sometimes  they  are  erected 
in  the  open  air,  especially  on  roads  which  lead  to  some  church  or  shrine 
standing  on  a  hill.  i 

The  devotion  began  in  the  Franciscan  order.  The  Franciscans  are  the 
guardians  of  the  holy  places  in  Jerusalem,  and  these  stations  are  intended 
as  a  help  to  making  in  spirit  a  pilgrimage  to  the  scene  of  Christ's  suffer- 
ings and  death.  Innocent  XII.,  in  1694,  authentically  interpreting  a  brief 
of  his  predecessor,  Innocent  XL,  in  1686,  declared  that  the  indulgences 
granted  for  devoutly  visiting  certain  holy  places  in  Palestine  could  be 
gained  by  all  Franciscans,  and  by  all  affiliated  to  the  Order,  if  they  made 
the  way  of  the  cross  devoutly — i.  e.,  passed  or  turned  from  station  to  sta- 
tion meditating  devoutly  on  the  various  stages  of  the  history. 

Benedict  XIII.,  in  1726,  extended  these  indulgences  to  all  the  faithful ; 
Clement  XII.,  in  1731,  permitted  persons  to  gain  the  indulgences  at  sta- 
tions erected  in  churches  which  were  not  Franciscan,  provided  they  were 
erected  by  a  Franciscan  with  the  sanction  of  the  ordinary.  Bishops  can,, 
by  apostolic  faculties,  erect  the  stations  with  the  indulgences  attached 
to  them,  and  they  constantly  delegate  this  faculty  to  priests.  The  in- 
dulgences are  attached  to  the  crosses,  not  the  pictures. 

The  fourteen  stations  are:  (1)  the  sentence  passed  on  our  Lord  by 
Pilate  ;  (2)  the  receiving  of  the  cross  ;  (3)  our  Lord's  first  fall ;  (4)  His 
meeting  with  His  mother  ;  (5)  the  bearing  of  the  cross  by  Simon  of  Cy- 
rene  ;  (6)  the  wiping  of  Christ's  face  by  Veronica  with  a  handkerchief  ; 
(7)  His  second  fall ;  (8)  His  words  to  the  women  of  Jerusalem,  "Weep 
not  for  me,"  etc.;  (9)  His  third  fall ;  (10)  His  being  stripped  of  His  gar- 
ments ;  (11)  His  crucifixion  ;  (12)  His  death  ;  (13)  the  taking  down  of 
His  body  from  the  cross;  (14)  His  burial. 


U8  STATIONS  OF  THE  CROSS. 

Station  1. 

Jesus  Conoemncb  to  Oeatl). 
M  Y  Jesus,  oft  have  I  signed  thy  death-warrant  by  my  sins ;  save  m 
by  thy  death  from  that  death  eternal  I  deserve. 

Station  11. 

jfeons  bears  $ts  Cross. 
IV/l  Y  Jesus,  who  by  thine  own  will  didst  take  on  thee  the  Cross  I  mak 
for  thee  by  my  sins;    O,  make  me  feel  their  heavy  weight,  an 
sorrow  for  them  ever  while  I  live. 

Station  111. 

iJesns  falls  tlje  first  time  beneatl)  %  Cross. 
/VA  Y  Jesus,  the  heavy  burden  of  my  sins  is  on  thee,  and  bears  thee  dow 
beneath  the  Cross.    My  Jesus,  I  loathe  them,  I  detest  them,  I  call  o 
thee  to  pardon  them  :  may  thy  grace  aid  me  never  to  commit  them  mor 

Station  lb. 

Jesus  meets  (Ijts  iflotfjer. 
T  ESUS  most  suffering  !  Mary  Mother  most  sorrowful !  if  for  the  past  b 
sin  I  have  caused  you  pain  and  anguish,   yet,  by  God's  assistin 
grace,  it  shall  be  so  no  more  ;  rather  be  ye  my  love  henceforth  till  deat] 

Station  b. 

Simon  of  Cprene  fjelps  jJcsus  to  carrg  tl)e  Cross. 
/V/l  Y  Jesus,  blest,  thrice  blest  was  he  who  aided  thee  to  bear  the  Cros 
Blest  shall  I  be,  if  I,  too,  aid  thee  to  bear  the  Cross,  by  patiently  bov 
ing  my  neck  to  the  crosses  thou  shalt  send  me  during  life.   My  Jesus,  g'i\ 
me  grace  to  do  so. 

Station  bl. 

Jesus  ana  ueromca. 
iWl  Y  tender  Jesus,  who  didst  deign  to  print  thy  sacred  face  upon  tt 
cloth  with  which  Veronica  dried  the  sweat  from  off  thy  brows  ;  prii 
in  my  soul  deep,  I  pray  thee,  the  lasting  memory  of  thy  bitter  pains. 

Station  bll. 

lesus  falls  again. 
JWl  Y  Jesus,  oft  have  I  sinned,  and  oft  by  sin  beat  thee  to  the  groun 
beneath  the  Cross.     Help  me  to  use  the  efficacious  means  of  grac 
that  I  may  never  fall  again. 


STATIONS  OF  THE  CROSS.  119 

Station  bill. 

Jesus  comforts  %  pious  teamen  of  Jerusalem. 
A/\  Y  Jesus,  who  didst  comfort  the  pious  women  of  Jerusalem,  who  wept 
to  see  thee  bruised  and  torn  ;  comfort  my  soul  with  thy  tender  pity, 
for  in  thy  pity  lies  my  trust.     May  my  heart  ever  answer  thine ! 

Station  IX, 

Jesus  falls  a  tljiro  time. 
/Wl  Y  Jesus,  by  all  thy  bitter  woes  thou  didst  endure,  when  a  third  time 
the  heavy  Cross  bowed  thee  to  the  earth,  O,  never,  never,  let  me 
fall  away  ;  but  rather  let  me  die  than  ever  mortally  sin  again. 

Station  X. 

Jesus  strippea. 
JV/\  Y  Jesus,  stripped  naked  of  thy  clothes,  and  tortured  with  gall,  strip 
me  from  love  of  things  of  earth,  and  make  me  loathe  all  that  savors 
of  the  world  and  sin. 

Station  XL 

Jesus  is  naileo  to  %  dross. 
(\AY  Jesus,  by  thine  agony  when  the  cruel  nails  pierced  thy  tender  hands 
and  feet,  and  fixed  them  to  the  Cross,  O,  make  me  crucify  my  flesh 
with  Christian  penance. 

Station  Xll. 

Jesus  oies  ou  tl)e  Cross. 
Aft  Y  Jesus,  three  hours  didst  thou  hang  in  agony,  and  then  die  for  me ; 
then  let  me  die  before  I  sin,  and  if  I  live,  live  for  thy  love  and 
faithful  service. 

Station  Xlll. 

Jesus  is  takeu  from  %  (Uross  ana  lata  on  fttarg's  bosom. 
J\A  ARY,  Mother  most  sorrowful,  the  sword   of  grief  went  through  thy 
soul  when  thou  didst  see  Jesus  lying  lifeless  on  thy  bosom ;  ask  for 
me  hatred  of  sin,  because  sin  slew  thy  Son,  and  wounded  thine  own  heart, 
and  then  grace  to  live  a  Christian  life,  and  save  my  soul. 

Station  Xlb. 

Jesus  is  lato  in  %  tomb. 
JV/\  Y  Jesus,  beside  thy  Body  in  the  tomb  I  too  would  lie  dead  ;  and  if  I 
live,  live  but  to  thee,  so  one  day  to  taste  Heaven's  bliss  with  thee, 
fruit  of  thy  passion  and  thy  bitter  death.     Amen. 


■  ■■ 


The  Three  Marys  at  the  Cross. 


THE  14  STATIONS  OF  THE  CROSS. 


Blessed  Virgin  and  St.  Dominick. 

THE  ROSARY  OF  THE  BLESSED  VIRGIN  MARY. 


€f)e  Eosarg  of  tlje  ileeseo  Virgin  Jttarg. 

FORM  of  prayer  in  which  fifteen  decades  of  Aves,  each  decade 
being  preceded  by  a  Pater,  and  followed  by  a  Gloria,  are  recited 
on  beads.  A  mystery  is  contemplated  during  the  recital  of  each 
decade,  and  the  rosary  is  divided  into  three  parts,  each  consisting 
of  five  decades,  and  known  as  a  corona  or  chaplet.  In  the  first  chaplet 
the  five  joyful  mysteries  are  the  subjects  of  contemplation — viz.,  the  An- 
nunciation, Visitation,  the  Birth  of  our  Lord,  His  presentation  in  the 
Temple,  His  being  found  after  the  three  days'  loss.  The  sorrowful  mys- 
teries contemplated  in  the  second  chaplet  are,  the  Agony  in  the  Garden, 
the  Scourging1,  the  Crowning  with  Thorns,  the  Carrying  of  the  Cross,  the 
Crucifixion.  The  glorious  mysteries,  which  are  allotted  to  the  third  chap- 
let are,  the  Resurrection  of  Christ,  His  Ascension,  the  Descent  of  the 
Holy  Ghost,  the  Assumption,  and  the  Coronation  of  the  Blessed  Virgin. 
The  word  rosary  first  occurs  in  Thomas  Cantipratanus,  who  wrote  in  the 
latter  part  of  the  thirteenth  century  {De  Apibus,  ii.  13 — quoted  by  the 
Bollandists,  Vita  S.  Dominici).  The  original  meaning  is  very  doubtful. 
We  think  it  most  likely  that  the  word  was  used  in  a  mystical  sense,  and 
meant  Mary's  rose-garden.  (So  the  writer  of  the  article  Rosenkranz  in 
Herzog,  Encycl.  fiir  Protestant.  Theol?)  It  was  also  called  Psalterium 
Marianum  because  of  the  number  150.  Catholics  in  many  parts  still  speak 
of  a  pair  of  beads,  thus  preserving  a  pure  and  ancient  mode  of  speech, 
"pair"  meaning  "set,"  as  in  "pair  of  organs  " — i.  e.,  a  set  of  organ  pipes, 
or,  in  other  words,  an  organ. 

The  practice  of  using  beads,  etc.,  as  a  help  to  memory  in  reciting  a 
set  number  of  prayers  is  not  distinctively  Christian,  but  it  has  long  existed 
in  the  Church.  Palladius,  a  writer  of  the  fifth  century  {Hist.  Lausiac. 
cap.  23),  tells  us  that  the  Egyptian  monk  Paul  in  Pherme  put  300  peb- 
bles in  his  lap,  and  flung  away  one  as  he  finished  each  of  the  300  prayers 
he  said.  The  English  synod  of  Cealcythe  (Mansi,  Concil.  torn.  xiv.  360) 
in  816  orders  septem  bfltiduni  Paternoster  to  be  sung  for  a  deceased  bishop. 
We  can  only  guess  at  the  meaning.  But  Spelman's  conjecture  that  it 
means  belts  or  circles  of  Pater  is  plausible.  William  of  Malmesbury  (De 
Gest.  Pont.  Angl.  iv.  4,  quoted  by  the  Bollandists,  loc.  cit.)  says  that  God- 


122  ROSARY. 

iva,  who  founded  a  religious  house  at  Coventry  in  1040,  left  a  circle  of 
gems  strung  together,  on  which  she  used  to  tell  her  prayers,  that  it  might 
be  hung  on  a  statue  of  the  Blessed  Virgin. 

So  far  we  have  only  considered  the  general  question  of  reciting  pray- 
ers on  beads,  etc.  From  the  eleventh  century  the  Bollandists  produce 
the  following  instances  of  a  fixed  number  of  Aves  addressed  to  the 
Blessed  Virgin.  Herimanus,  at  the  close  of  the  century,  mentions  a  per- 
son who  recited  sixty  Aves  daily.  The  monk  Albert,  who  lived  about 
1005,  said  150  every  day ;  so  did  St.  Agbert,  who  died  in  1140. 

Thus  we  find  early  traces  of  the  use  of  something  corresponding  to 
beads,  and  we  can  trace  the  150  Aves  back  farther  than  St.  Dominic's 
time,  but  no  instance  presents  itself  of  150  Aves,  much  less  of  150  Aves 
and  fifteen  Paters  said  on  beads,  before  the  lifetime  of  that  saint.  The 
notion  that  the  Venerable  Bede  introduced  the  rosary  is  founded  on  an 
absurd  etymology  ("Bead,"  from  "Beda"),  and  the  statement  of  Poly- 
dore  Virgil,  who  lived  in  the  middle  of  the  sixteenth  century,  that  Peter 
the  Hermit  instituted  the  rosary,  comes  too  late  to  have  any  weight.  The 
common  story  that  St.  Dominic  learnt  the  use  of  the  rosary  from  the 
Blessed  Virgin  by  revelation,  and  propagated  it  during  the  crusade 
against  the  Albigenses,  has  been  accepted  by  later  Popes — viz.,  Leo  X., 
Pius  V.,  Gregory  XIII.,  Sixtus  V.,  Alexander  VII.,  Innocent  XL,  Clement 
XI.  This  belief  rests,  according  to  Benedict  XIV.  {De  Fest.  §  160),  on 
the  tradition  of  the  order  ;  no  contemporary  writer  vouches  for  it.  But 
the  Dominican  Friar  Nicolas  (Quetif  and  Echard,  Script.  Ord.  Prced.  torn, 
i.,  p.  41 1 )  gave  in  1270  to  the  B.  Christina  a  Paternoster,  quod  per  sonaliter 
in  annis  portaverat.  Dominicans,  too,  are  represented  on  a  tomb  of  Hum- 
bertus  Delphinus,  who  became  a  Dominican  about  1350,  with  rosaries  in 
their  hands,  so  that  the  rosary,  in  the  strict  sense,  cannot  be  much  later 
than  St.  Dominic. 

But,  of  course,  the  Ave  of  those  days  was  not  identical  with  the  mod- 
ern form.  It  was  simply,  "  Hail,  Mary,  full  of  grace,  the  Lord  is  with 
thee  ;  blessed  art  thou  amongst  women,  and  blessed  is  the  fruit  of  thy 
womb."  Further,  the  great  Dominican  writers,  Quetif  and  Echard,  show 
that  the  meditation  on  the  mysteries  is  much  later  than  St.  Dominic.  It 
began  with  a  Dominican,  Alanus  de  Rupe  (De  la  Roche),  born  about 
1428  {Script.  O.  P.  torn,  i.,  p.  852).  (The  Bollandist  dissertation  on  the 
Rosary,  in  the  first  vol.  for  August,  Quetif  and  Echard  ;  Benedict  XIV. 
De  Fest.) 

According  to  Benedict  XIV.,  a  Confraternity  of  the  Rosary  at  Pia- 
cenza  was  indulgenced  as  early  as  1254  by  Alexander  IV.  The  Living 
Rosary,  in  which  fifteen  persons  unite  to  say  the  whole  rosary  every 
month,  was  approved  by  Gregory  XVI. 


ROSARY.  123 

A  popular  manual  by  Labis,  translated  by  an  English  Passionist, 
enumerates  the  following  rosaries  besides  the  Dominican — viz.,  that  of 
St.  Bridget,  7  Paters  and  63  Aves,  in  honor  of  the  joys  and  sorrows  of 
the  Blessed  Virgin  and  the  63  years  of  her  life  ;  that  of  the  Seven 
Dolors,  a  Servite  devotion  ;  that  of  the  Immaculate  Conception,  ap- 
proved by  Pius  IX.  in  1855;  the  Crown  of  our  Saviour,  attributed  to 
Michael  of  Florence,  a  Camaldolese  monk  in  15 16,  and  consisting  of  33 
Paters,  5  Aves,  and  a  Credo  ;  the  Rosary  of  the  Five  Wounds,  approved 
by  Leo  XII.  in  1823  at  the  prayer  of  the  Passionists. 

THE    FIRST    PART. THE    FIVE    JOYFUL    MYSTERIES. 

The  First  Mystery — The  Incarnation. 

Let  us  contemplate  in  this  mystery,  how  the  Angel  Gabriel  saluted 
our  Blessed  Lady,  Full  of  Grace  ;  and  declared  unto  her  the  incarnation 
of  our  Lord  and  Saviour  Jesus  Christ. 

Our  Father,  etc.,  once,  Hail  Mary,  etc.,  ten  times,  Glory  be  to  the 
Father,  etc. 

The  Second  Mystery — The   Visitation. 

Let  us  contemplate  in  this  mystery,  how  the  blessed  Virgin  Mary,  un- 
derstanding from  the  Angel  that  her  cousin,  St.  Elizabeth,  had  conceived, 
went  with  haste  to  the  mountains  of  Judea  to  visit  her,  and  remained 
with  her  three  months. 

Our  Father,  ten  Hail  Marys,  Glory  be,  etc. 

Third  Mystery — Birth  of  our  Lord  Jesus  Christ  in  Bethlehem. 

Let  us  contemplate  in  this  mystery,  how  the  blessed  Virgin  Mary, 
when  the  time  of  her  delivery  was  come,  brought  forth  our  Redeemer, 
Jesus  Christ,  at  midnight,  and  laid  Him  in  a  manger,  because  there  was 
no  room  for  Him  in  the  inns  at  Bethlehem. 

Our  Father,  ten  Hail  Marys,  Glory  be,  etc. 

Fourth  Mystery — The  Presentation  in  the  Temple. 

Let  us  contemplate  in  this  mystery,  how  the  most  blessed  Virgin 
Mary,  on  the  day  of  her  Purification,  presented  the  child  Jesus  in  the 
temple,  where  holy  Simeon,  giving  thanks  to  God  with  great  devotion, 
received  him  into  his  arms. 

Our  Father,  ten  Hail  Marys,  Glory  be,  etc. 

Fifth  Mystery— The  finding  of  the  child  Jesus  in  the  Temple. 

Let  us  contemplate  in  this  mystery,  how  the  blessed  Virgin  Mary, 
having  lost,  without  any  fault  of  hers,  her  beloved  Son  in  Jerusalem, 
sought  Him  for  the  space  of  three  days,  and  at  length  found  Him  in  the 
temple,  in  the  midst  of  the  doctors  disputing  with  them,  being  of  the 
age  of  twelve  years. 

Our  Father,  ten  Hail  Marys,  Glory  be,  etc. 


124  ROSARY. 

The  Salve  Regina. 

Hail !  holy  Queen,  mother  of  mercy,  our  life,  our  sweetness,  and  our 
hope !  to  thee  we  cry,  poor  banished  sons  of  Eve,  to  thee  we  send  up 
our  sighs,  mourning,  and  weeping,  in  this  valley  of  tears  ;  turn,  then, 
most  gracious  advocate,  thy  eyes  of  mercy  towards  us,  and  after  this  our 
<'Kile  is  ended,  show  unto  us  the  blessed  fruit  of  thy  womb,  Jesus  ;  O 
clement !  O  pious  !  O  sweet  Virgin. Mary  ! 

V.  Pray  for  us,  holy  Mother  of  God  ! 

R.  That  we  may  be  made  worthy  of  the  promises  of  Christ. 

Let  us  Pray. 

O  God  !  whose  only  begotten  Son,  by  His  life,  death,  and  resurrec- 
tion, has  purchased  for  us  the  rewards  of  eternal  life,  grant,  we  beseech 
Thee,  that,  meditating  upon  those  mysteries  in  the  most  holy  Rosary  of 
the  most  blessed  Virgin  Mary,  we  may  imitate  what  they  contain,  and 
obtain  what  they  promise  ;  through  the  same  Christ  our  Lord.     Amen. 

THE    SECOND    PART. THE    FIVE    SORROWFUL    MYSTERIES. 

First  Mystery — The  Bloody  Sweat  in  the  Garden. 

Let  us  contemplate  in  this  mystery,  how  our  Lord  Jesus  was  so 
afflicted  for  us  in  the  garden  of  Gethsemane,  that  His  Body  was  bathed 
in  a  bloody  sweat,  which  ran  trickling  down  in  great  drops  to  the  ground. 

Our  Father,  ten  Hail  Marys,  Glory  be,  etc.,  as  before. 

Second  Mystery — The  Scourging  of  our  Blessed  Lord  at  the  Pillar. 

Let  us  contemplate  in  this  mystery,  how  our  blessed  Lord  Jesus 
Christ,  after  being  derided,  calumniated,  buffeted,  and  filled  with  re- 
proaches, was,  by  Pilate's  order,  most  cruelly  scourged,  and  thus  aban- 
doned to  the  fury  of  the  Jews. 

Our  Father,  ten  Hail  Marys,  Glory  be,  etc. 

Third  Mystery — The  Crowning  with  Thorns. 

Let  us  contemplate  in  this  mystery,  how  those  cruel  ministers  of 
Satan  platted  a  crown  of  thorns  and  most  cruelly  pressed  it  on  the  head 
of  our  Lord  Jesus  Christ ! 

Our  Father,  ten  Hail  Marys,  Glory  be,  etc. 

Fourth  Mystery — Jesus  Carrying  the  Cross. 

Let  us  contemplate  in  this  mystery,  how  our  Lord  Jesus  Christ,  being 
sentenced  to  die,  bore,  with  the  most  amazing  patience,  the  Cross,  which 
was  laid  upon  Him  for  His  greater  torment  and  ignominy. 

Our  Father,  ten  Hail  Marys,  Glory  be,  etc. 

Fifth  Mystery — The  Crucifixion. 

Let  us  contemplate  in  this  mystery,  how  our  Lord  and  Saviour  Jesus 
Christ,  being  come  to  Mount  Calvary,  was  stripped  of  His  clothes,  and 


ROSARY.  125 

His  hands  and  feet  most  cruelly  nailed  to  the  Cross,  in  the  presence  of 
His  most  afflicted  mother. 

Hail,  holy  Queen,  etc.,  with  the  verse  and  prayer  as  above. 

THE    THIRD    PART. THE    FIVE    GLORIOUS    MYSTERIES. 

First  Mystery — The  Resurrection. 

Let  us  contemplate  in  this  mystery,  how  our  Lord  Jesus  Christ  tri- 
umphing gloriously  over  death,  rose  again  the  third  day,  immortal  and 
impassible. 

Our  Father,  ten  Hail  Marys,  Glory  be,  etc.,  as  before. 

Second  Mystery — The  Ascension. 

Let  us  contemplate  in  this  mystery,  how  our  Lord  Jesus  Christ,  forty 
days  after  His  resurrection,  ascended  into  Heaven,  attended  by  angels, 
in  the  sight  of  His  most  holy  Mother,  His  holy  apostles  and  disciples,  to 
the  great  admiration  of  them  all. 

Our  Father,  ten  Hail  Marys,  Glory  be,  etc. 

Third  Mystery — The  Coming  of  the  Holy  Ghost  to  the  Disciples. 

Let  us  contemplate  in  this  mystery,  how  our  Lord  Jesus  Christ,  being 
seated  at  the  right  hand  of  God,  sent,  as  He  had  promised,  the  Holy 
Ghost  upon  the  apostles,  who,  after  He  was  ascended,  returning  to  Jeru- 
salem, continued  in  prayer  and  supplication  with  the  Blessed  Virgin 
Mary,  expecting  the  performance  of  His  promise. 

Our  Father,  ten  Hail  Marys,  Glory  be,  etc. 

Fourth  Mystery — The  Assumption  of  the  Blessed  Virgin. 

Let  us  contemplate  in  this  mystery,  how  the  glorious  Virgin,  twelve 
years  after  the  resurrection  of  her  Son,  passed  out  of  this  world  unto  Him, 
and  was  by  Him  assumed  into  Heaven,  accompanied  by  the  holy  angels. 

Our  Father,  ten  Hail  Marys,  Glory  be,  etc. 

Fifth  Mystery — The  Coronation  of  the  Blessed  Virgin  in  Heaven. 

Let  us  contemplate  in  this  mystery,  how  the  glorious  Virgin  Mary 
was,  with  great  jubilee,  and  exultation  of  the  whole  court  of  Heaven,  and 
particular  glory  of  all  the  saints,  crowned  by  her  Son,  with  the  brightest 
diadem  of  glory. 

Our  Father,  ten  Hail  Marys,  Glory  be,  etc. 

Let  us  Pray. 

O  Glorious  Queen  of  all  Heavenly  citizens !  we  beseech  thee,  accept 
this  Rosary,  which  as  a  crown  of  roses,  we  offer  at  thy  feet,  and  grant, 
most  gracious  Lady  !  that,  by  thy  intercession,  our  souls  may  be  inflamed 
with  so  ardent  a  desire  of  seeing  thee  so  gloriously  crowned,  that  it  may 
never  die  in  us,  until  it  be  changed  into  the  happy  fruition  of  thy  blessed 
sight.     Amen. 

Hail,  holy  Queen,  etc.,  with  the  verse  and  prayer  as  before. 


A  CONCISE  EXPOSITION 

OF  THE 

TENETS  OF  THE  CATHOLIC  CHURCH, 

CONCERNING  THE  INVOCATION  OF  SAINTS. 


HE  doctrine  of  the  Catholic  Church  with  respect  to  the  honor 
which  is  due  to  the  saints,  and  especially  to  the  blessed  Virgin, 
is  founded  on  the  most  obvious  principles  of  reason ;  and  ex- 
pressly  sanctioned    by    numerous   and    explicit    warrants    of 
Scripture. 

We  are  inclined,  by  the  impulse  of  nature,  to  be  pleased  with  objects 
that  are  beautiful,  and  the  best  feelings  of  the  human  heart  prompt  us  to 
do  homage  to  goodness  and  virtue.  Those  feelings  are  in  perfect  accord- 
ance with  the  principles  of  right  reason,  for  it  cannot  be  wrong  to  ad- 
mire excellence  nor  unreasonable  to  esteem  what  is  worthy  of  veneration. 
God  commands  us  to  "render  to  all  men  their  dues,  tribute  to  whom 
tribute  is  due,  custom  to  whom  custom,  fear  to  whom  fear,  and  honor  to- 
whom  honor"  (Rom.  xiii.  7),  and  thus  expressly  sanctions  our  doing 
homage  to  the  exalted  dignity  and  transcendent  splendor  of  His  servants 
in  heaven,  who,  "  having  overcome,  are  clothed  in  white,  and  walk  with 
Him  because  they  are  worthy."  (Rev.  hi.  4.)  Jesus  Christ  declares  that 
to  those  "  that  shall  overcome,  He  will  give  to  sit  with  Him  on  His 
throne"  (Rev.  iii.  21),  "and  they  shall  be  like  to  the  angels  of  God  in 
heaven  "  (Matt.  xxii.  30),  "and  shine  like  the  sun  in  the  kingdom  of  their 
Father"  (Matt.  xiii.  43);  that  "they  shall  see  God  face  to  face"  (1  Cor. 
xiii.  12);  "and  beholding  the  glory  of  the  Lord  with  open  face,  they  are 
transformed  into  the  same  image,  from  glory  to  glory,  by  the  spirit  of 
the  Lord"  (2  Cor.  iii.  18),  "and  they  shall  reign  for  ever  and  ever." 
(Rev.  xxi.-xxii.  5.) 

Such  is  the  dignity  which  the  Lord  God  confers  upon  His  servants. 
He  exalts  them  to  a  fellowship  with  Himself,  and  makes  them  partakers 
of  His  throne  and  glory.  It  is  an  imperative  duty,  therefore,  to  honor 
the  saints,  and  in  doing  so  we  follow  the  example  of  God  Himself. 


1  28  THE  INVOCA  TION  OF  SAINTS. 

But  while  the  dignity  of  the  saints  claims  our  respectful  homage, 
their  ardent  charity  demands  the  warmest  affection  of  our  hearts.  See- 
ing God  face  to  face,  they  cannot  cease  to  love  Him,  and  loving  Him, 
they  must  also  love  all  the  members  of  His  mystical  body  here  on  earth, 
and  earnestly  desire  their  eternal  happiness  ;  for  "  there  is  joy  before  the 
angels  of  God  upon  one  sinner  doing  penance."  (Luke  xv.  10.)  It  is 
therefore  a  portion  of  the  happiness  as  well  as  of  the  duty  of  the  saints 
to  pray  to  God  for  their  brethren  on  earth.  "  And  the  four  living  crea- 
tures, and  the  four  and  twenty  ancients  fell  down  before  the  Lamb,  hav- 
ing every  one  of  them  harps  and  golden  vials  full  of  odors  which  are  the 
prayers  of  the  saints"  (Rev.  v.  8);  "and  another  angel  came  and  stood 
before  the  altar,  having  a  golden  censer,  and  there  was  given  to  him 
much  incense,  that  he  should  offer  the  prayer  of  all  the  saints  upon  the 
golden  altar,  which  is  before  the  throne  of  God.  And  the  smoke  of  the 
incense  of  the  prayers  of  the  saints  ascended  up  before  God,  from  the 
hand  of  the  angel."  (Rev.  viii.  3.)  And  the  angel  Raphael  speaks  as  fol- 
lows to  holy  Tobias  :  "  when  thou  didst  pray  with  tears,  and  didst  bury 
the  dead,  and  didst  leave  thy  dinner,  and  hide  the  dead  by  day  in  thy 
house,  and  bury  them  by  night,  I  offered  thy  prayers  to  the  Lord  "  (Tob. 
xii.  12);  and  in  Zach.  i.  12  we  read  that  "the  angel  of  the  Lord  answered 
and  said,  O  Lord  of  hosts,  how  long  wilt  thou  not  have  mercy  on  Jerusa- 
lem ;  and  on  the  cities  of  Juda  with  which  thou  hast  been  angry  ?  This 
is  now  the  seventh  year  :  and  the  Lord  answered  the  angel,  that  spoke  in 
me,  good  words,  comfortable  words." 

Here,  then,  is  evidence  that  the  angels  and  saints  offer  up  their  pray- 
ers to  the  throne  of  grace  on  behalf  of  their  brethren  on  earth  and  that 
God  responds  to  them  "  good  words,  comfortable  words."  It  is  absurd, 
therefore,  to  deny  that  it  is  lawful  to  ask  for  the  prayers  of  the  blessed 
in  heaven.  Such  prayers  are  evidently  agreeable  to  God,  and  must  be 
profitable  to  man.  For  as  "the  Lord  accepted  the  face  of  Job"  (xlii.  8), 
who  was  still  in  this  state  of  probation,  how  much  more  the  face  of  those 
who  "have  proved  themselves  worthy  ;"  "who  are  made  to  their  God  a 
kingdom  and  priests"  (Rev.  v.  10);  "who  shall  judge  nations  and  rule 
over  people"  (Wisd.  iii.  8),  "and  shall  reign  upon  the  earth."  (Rev. 
v.  10.) 

In  conformity  with  the  evidence  of  the  foregoing,  and  numerous  other 
express  warrants  of  Holy  Writ,  the  Catholic  Church  teaches  that  "  The 
saints  who  reign  with  Christ  offer  up  their  prayers  to  God  for  men,  and 
that  it  is  useful  and  good  to  invoke  them,  and  to  have  recourse  to  their 
prayers,  help  and  assistance,  in  order  to  obtain  blessings  from  God. 
through  His  Son,  Jesus  Christ  our  Lord,  who  alone  is  our  Redeemer 
and  Saviour."  (Cone.  Trid.,  Sess.  25.)     In  the  catechism  of  the  Council 


THE  INVOCA  TION  OF  SAINTS.  I 29 

of  Trent,  the  infinite  difference  between  the  worship  which  is  due  to  God, 
and  the  honor  which,  on  His  account,  may  be  given  to  the  saints,  is  so 
strongly  marked  and  so  fully  and  clearly  explained  as  to  obviate  all  the 
cavils  raised  against  Catholics  on  that  subject.  A  Catholic  child,  ac- 
quainted with  the  first  outlines  of  the  Christian  doctrine,  will  commit  no 
mistake  on  that  point ;  and  the  most  rude  peasant  in  the  most  remote 
part  of  Ireland,  is  quite  aware  that  it  would  be  idolatry  to  give  to  the 
saints  the  honor  which  he  owes  to  God,  from  whom  alone  he  hopes  for 
mercy,  while  he  looks  for  nothing  from  the  saints  but  the  assistance  of 
their  prayers  ;  and  hence  it  is  that  he  always  concludes  his  supplication 
to  the  saints  with  the  words,  "  through  our  Lord  and  Saviour  Jesus 
Christ." 

Catholics  in  every  age  of  the  Church  had  a  special  devotion  to  the 
blessed  Virgin.  They  venerated  her  more  than  the  other  saints,  because 
her  sanctity  was  far  superior  to  theirs.  They  believed  her  to  be  full  of 
grace  and  blessed  among  women,  and  to  hold  a  relation  to  God,  as  the 
Mother  of  Jesus  Christ,  to  which  no  other  creature  could  lay  claim.  They 
have  recourse  to  her  intercession,  therefore,  with  the  utmost  confidence  ; 
knowing  that  her  divine  Son  was  obedient  to  her  here  on  earth,  and  that, 
in  His  last  agony  on  the  cross,  He  committed  the  children  of  His  Church 
to  her  care  in  the  person  of  St.  John,  His  beloved  disciple. 

But,  notwithstanding  the  profound  veneration  in  which  Catholics  hold 
the  blessed  Virgin,  and  the  precedence  which  they  justly  give  her  above 
all  God's  creatures,  they  limit  their  respect  within  proper  bounds,  and 
stop  infinitely  short  of  paying  her  that  honor  which  is  due  to  God,  and 
which  it  would  be  idolatry  to  give  to  any  other  being.  To  God  they  offer 
supreme  homage  as  the  great  creator  and  preserver  of  the  universe. 
They  adore,  honor  and  love  Him  for  His  own  sake,  and  on  account  of  His 
own  innate  perfections.  From  Him  they  ask  for  grace  and  mercy,  and 
deliverance  from  spiritual  and  temporal  evils,  because  He  alone  is  omnip- 
otent— He  alone  can  forgive  and  relieve  them.  From  the  blessed  Vir- 
gin, however,  they  expect  no  more  than  her  intercession,  and  the  homage 
which  they  pay  her  is  for  the  sake  of  God,  is  directed  through  her  to  God, 
and  ultimately  terminates  in  God. 

Whatever,  therefore,  may  be  the  terms  used  by  Catholic  writers,  or  in 
Catholic  books  of  devotion,  relative  to  the  blessed  Virgin,  they  are  all  to 
be  understood  as  limited  to  the  genuine  sense  of  the  Catholic  doctrine  ; 
no  language,  however  strong  or  metaphorical,  must  be  supposed — for  it 
is  not  meant — to  confer  upon  her  any  attribute  or  privilege  which  is  pe- 
culiar to  God.  If  she  is  invoked  to  "  assist,  defend,  deliver  us,"  etc.,  it 
is  always  understood  by  her  prayers  and  intercession  ;  and  if  she  be  styled 
"  the  hope  of  sinners,  the  mediatrix,  the  refuge  of  the  afflicted,  the  help  of 


1 30  THE  INVOCA  TION  OF  SAINTS. 

Christians,  the  merciful  the  all-powerful  Virgin," all  those  terms  are  to  be 
understood  in  the  same  limited  sense,  and  to  mean  no  more  than  that  God, 
in  1  lis  infinite  goodness  and  mercy,  is  ever  willing  to  grant  her  petitions. 

The  holy  fathers  and  other  spiritual  writers  seem  to  have  exhausted 
the  powers  of  language  in  celebrating  the  virtues  of  this  august  Virgin 
Mother  of  God  ;  and,  full  of  tender  devotion  toward  her,  they  have  some- 
times used  expressions  so  strong  and  metaphorical  that  the  enemies  of 
Catholicity,  either  from  ignorance  of  its  real  principles,  or  through  invid- 
ious motives,  have  imputed  doctrines  on  this  subject  to  Catholics  which 
they  abhor  and  utterly  disavow  ;  and  as  the  little  book  now  presented 
to  the  public  was  principally  compiled  by  its  venerable  author  from  the 
writings  of  the  saints  and  the  holy  fathers,  it  has  been  considered  pru- 
dent to  prefix  the  foregoing  observations,  in  order  that  the  enemies  of  the 
blessed  Mother  of  God  may  not  affect  to  discover  new  grounds  for  cal- 
umny and  invective. 

With  regard  to  the  histories  or  miracles  recorded  in  this  or  any  other 
book  of  devotion,  it  may  be  useful  to  remark  that  no  histories  or  mira- 
cles, except  those  recorded  in  the  Holy  Scriptures,  are  proposed  to  Cath- 
olics as  parts  of  divine  revelation  or  articles  of  faith.  All  others  rest  on 
their  own  bare  historical  authority,  and  the  credit  due  to  their  narrators. 

In  conclusion,  it  may  not  be  amiss  to  observe,  that  the  reasonableness 
of  the  Catholic  doctrine  with  respect  to  the  invocation  of  saints  is  so  ob- 
vious and  accords  so  fully  with  the  whole  tenor  of  the  Scriptures,  and  the 
constant  belief  of  the  primitive  Church,  that  very  many  learned  Protes- 
tants have  acknowledged  it.  Bishop  Montague  writes  as  follows  in  his 
Antidote,  page  20 :  "I  do  not  deny  but  the  saints  are  mediators,  as  they 
are  called,  of  prayer  and  intercession.  They  interpose  with  God  by  their 
supplications,  and  mediate  by  their  prayers."  And  again,  in  his  Treatise 
on  the  Invocation  of  Saints,  page  1 18,  he  says  :  "  I  see  no  absurdity  in  nature, 
no  incongruity  unto  analogy  of  faith,  no  repugnancy  at  all  to  sacred  Scrip- 
ture, much  less  impiety  for  any  man  to  say,  as  they  of  the  Roman  Church 
do,  '  Holy  Mary,  pray  for  me  ; '  "  and  he  adds,  "  Indeed,  I  grant  Christ  is 
not  wronged  in  His  mediation  by  such  invocation  of  the  saints,  and  this," 
he  continues,  "  is  the  common  voice  with  general  concurrence,  without 
contradiction,  of  reverend  and  learned  antiquity,  for  aught  I  ever  could 
read  or  understand,  and  I  see  no  reason  or  cause  to  depart  from  them, 
touching  intercession  in  this  kind."  (Invocation  of  Saints,  page  103.) 


A  SKETCH  OF  THE  LIFE 

OF 

SAINT  ALPHONSUS  LIGUORI. 


LPHONSUS  MARIE  DE  LIGUORI  was  born  of  a  distinguished 
family,  near  Naples,  on  September  27,  1696.  In  his  infancy 
he  evinced  the  happiest  dispositions  for  piety  and  learning,  and 
in  his  youth  he  was  a  model  of  fervor  and  every  virtue  to  all 
of  his  age.  He  was  yet  very  young,  when  the  blessed  Francis  Jeroni- 
mo  predicted  that  he  would  live  to  the  age  of  ninety  ;  that  he  would  be- 
come a  bishop,  and  render  very  important  services  to  the  Church.  Never- 
theless, he  embraced  the  profession  of  a  lawyer  at  the  age  of  sixteen 
years,  after  having  succeeded  to  admiration  in  his  studies.  He  pursued 
this  career  with  great  applause,  until,  having  met  an  unforeseen  disappoint- 
ment in  one  of  his  pleadings,  he  determined,  in  spite  of  the  brilliant  ad- 
vantages held  out  to  Jiim,  to  embrace  the  ecclesiastical  state.  In  pursuance 
of  this  resolution,  he  took  the  clerical  habit,  August  31,  1722,  and  thence- 
forward his  greatest  delight  was  found  in  the  Church,  at  the  hospital,  and 
in  practicing  the  rudest  austerities. 

Ordained  priest  in  1 726,  he  at  once  commenced  his  apostolic  career. 
His  time  was  divided  between  the  confessional  and  the  pulpit,  and  his 
labors  were  crowned  with  abundant  fruit.  When  he  gave  a  mission,  the 
reputation  of  his  sanctity  and  miracles  attracted  a  crowd  of  auditors,  who 
testified  by  sighs  and  tears  the  wonderful  effects  of  his  preaching. 

Inflamed  with  zeal  for  the  glory  of  God  and  the  salvation  of  souls,  and 
afflicted  beyond  measure  at  the  ignorance  of  the  country  people,  our  saint, 
in  1732,  laid  the  foundation  of  his  institute,  under  the  title  of  The  Con- 
gregation of  the  Most  Holy  Redeemer.  Despite  numberless  contradic- 
tions, this  new  society  was  soon  established  in  different  countries,  and  ap- 
proved of  by  Pope  Benedict  XIV.,  in  a  brief,  dated  February  25,  1749. 
In  the  midst  of  so  many  labors  and  multiplied  practices  of  devotion  and 
penance,  Alphonsus,  who  had  made  a  vow,  hitherto  perhaps  unknown  in 
the  Church,  "  never  to  lose  a  moment  of  time,"  composed  many  books  of 
theology  and  devotion:  old  age  and  infirmity  diminished  not  his  zeal. 
Clement  XIII.  made  him  bishop  of  St.  Agatha  of  the  Goths,  a  suffragan 


132  THE  LIFE  OF  ST.  ALPHONSUS  LIGUORI. 

see  of  Benevento,  much  against  his  will  ;  knowing  the  obligations  of  the 
episcopacy,  he  had  more  than  once  refused  it  ;  an  express  command  from 
his  holiness  alone  induced  him  to  accept  the  mitre.  His  promotion  took 
place  June  12,  1762.  It  did  not  cause  him  to  mitigate  his  austerities,  nor 
alter  his  rigid  mode  of  life.  He  continued  to  practise  poverty  ;  redoubled 
his  efforts  for  the  salvation  of  his  brethren,  and  the  relief  of  the  poor  ;  con- 
firmed ecclesiastical  discipline  ;  founded  new  asylums  of  charity  ;  and,  in 
fine,  sanctified  his  whole  diocese  by  his  preaching  and  example.  After 
thus  spending  about  thirteen  years,  weakened  by  labors,  mortifications 
and  ill  health,  he  obtained  of  Pius  VI.  leave  to  resign  his  bishopric,  much 
against  the  desire  of  his  holiness  ;  this  occurred  in  July,  1775,  when  Al- 
phonsus  instantly  retired  to  a  house  of  his  dear  congregation,  at  Nocera 
de  Pagania,  where  he  spent  the  rest  of  his  days  in  prayer  and  penance, 
and  died  August  1,  1787,  aged  ninety  years. 

It  would  be  tedious  to  detail  the  austerities  by  which  this  great  servant 
of  God  afflicted  his  body,  and  the  privations  he  imposed  on  himself,  either 
to  practice  penance,  or  to  exercise  more  abundant  charity  toward  the  poor. 
In  a  time  of  great  scarcity,  he  sold  for  their  use  all  his  plate,  the  buckles 
of  his  shoes,  even  his  ring  and  pastoral  cross,  replacing  the  latter  with  one 
of  brass.  But  nothing  can  give  a  more  perfect  idea  of  the  eminent  sanc- 
tity of  this  great  saint  than  the  testimony  of  his  confessors.  They  de- 
clared that  he  had  not  only  preserved  his  baptismal  innocence,  but  even 
that  he  had  never  deliberately  committed  venial  sin. 

"  That  which  most  of  all  contributed  to  preserve  his  innocence,"  says 
the  author  of  Reflections  on  the  Doctrine  and  Sanctity  of  the  B.  Liguori, 
"  was  his  tender  devotion  to  the  blessed  Virgin,  to  whom  he  was  specially 
consecrated.  Replenished  with  love  for,  and  confidence  in,  Mary,  he  ad- 
dressed himself  to  her  in  all  his  wants,  and  felt  quite  assured  of  obtaining 
all  he  asked  through  her  intercession."  This  blessed  Virgin,  whose  praises 
he  was  never  weary  of  recounting  in  the  pulpit,  and  in  his  writings,  loaded 
him  with  the  most  signal  favors.  She  often  appeared  to  him  in  his  most 
tender  infancy,  and  deigned  to  become  his  instructress.  "  She  told  me 
admirable  things,"  said  he  to  his  confessor,  the  day  before  his  death. 
11  We  may,"  continues  the  same  author,  "  compare  Alphonsus  to  St.  Ber- 
nard, by  the  sweetness  of  his  expressions,  and  the  abundance  of  his  sen- 
timents, in  celebrating  Mary's  greatness  by  word  and  writing.  When 
he  preached  in  her  honor,  his  auditory  was  most  numerous :  the  most 
obstinate  were  converted,  and  several  times  he  was  seen  so  transported 
by  his  subject  as  to  be  raised  in  ecstasy  from  the  earth." 

His  usual  practices  in  honor  of  this  august  Mother  were  to  pray  every 
day  prostrate  before  her  image,  to  fast  on  Saturdays  and  vigils  of  her 
feasts   on  bread  and  water ;  to  wear  the  scapular  of  beads  round  his 


THE  LIFE  OF  ST.  ALPHONSUS  LIGUORL  133 

neck,  and  another  at  his  cincture ;  to  recite  often  the  "  Hail  Mary,"  and 
recommend  to  others  the  devotion  of  the  rosary.  He,  moreover,  made 
in  her  honor,  and  under  her  patronage,  the  vow  we  have  spoken  of,  never 
to  lose  time,  as  also  to  preach  her  glories,  to  recite  her  rosary,  to  approach 
the  tribunal  of  penance  on  Saturdays,  to  succor  those  afflicted  by  pesti- 
lence, and  to  do  always  that  which  he  believed  most  perfect. 

These  facts  were  so  public,  his  reputation  for  sanctity  was  so  general, 
that  persons  of  the  greatest  distinction,  after  his  death,  were  most  urgent 
with  Pius  VI.  in  soliciting  his  canonization.  The  holy  father  himself,  in 
his  brief  for  commencing  the  proceedings,  said  that  he  loved  Liguori  dur- 
ing his  life,  and  remarked  in  him  the  most  extraordinary  piety  and  de- 
votion. 

The  Sacred  Congregation  of  Rites,  having  made  the  most  rigorous 
examination  of  the  writings  of  the  saint  to  the  number  of  a  hundred  or 
more,  pronounced  that  there  was  nothing  in  them  deserving  of  censure, 
and  this  sentence  was  approved  by  Pius  VII.  in  1803. 

His  successor,  Leo  XII.,  accompanied  his  brief  to  the  editor  of  the  works 
of  the  blessed  Liguori  by  a  golden  medal.*  To  this  examination  suc- 
ceeded that  of  the  virtues  of  Liguori ;  the  goodness  of  the  cause  appeared 
at  once  so  evident,  that  the  Pope  dispensed  with  the  decree  of  Urban 
VIII.,  which  forbade  this  special  scrutiny  to  be  made  until  after  the  ex- 
piration of  fifty  years  from  the  death  of  the  person  in  question.  The  car- 
dinals were  unanimous  (a  thing  very  uncommon)  that  the  virtues  of  the 
deceased  had  attained  the  heroic  degree,  which  the  Pope  confirmed  by 
his  solemn  decree  of  May  7,  1807. 

The  process  of  his  beatification  specifies  that  more  than  a  hundred 
miracles  were  performed  by  the  saint  during  his  life,  and  twenty-eight 
after  death.  The  brief  declaring  him  blessed,  dated  September  6,  18 16, 
authorized  the  celebration  of  a  Mass  in  his  honor,  for  which  the  Pope  pre- 
scribed suitable  prayers  every  year  in  the  dioceses  of  Nocera  and  St. 
Agatha.  In  consequence  of  numerous  solicitations,  his  holiness  was  in- 
duced on  February  28,  18 18,  to  sign  the  decree  which  introduced  the 
cause  of  this  blessed  man  for  canonization.  At  length  the  decree  of  his 
canonization  was  published  by  his  late  holiness,  Pope  Pius  VIII.,  on  May 
16,  1830. 

*  This  brief  is  dated  February  19,  1825. 


ON DUCTS HEK 
SERVANTS  TO  GOD 


THE  GLORIES  OF  MARY. 


THE 

GLORIES  OK  MARY, 

IN 

A  PARAPHRASE 

ON  THE 

SALVE   REGINA. 


CHAPTER  I. 

"Salva  Regina,  Mater  Misericordim  "  (Hail  Holy  Queen,  Mother  of  Mercy). 
I — HOW  GREAT  SHOULD  BE  OUR  CONFIDENCE  IN  MARY,  QUEEN  OF  MERCY. 

HE  Virgin  Mary  having  been  elevated  to  the  dignity  of  Mother  of 
the  King  of  kings,  the  holy  Catholic  Church  gives  her  the  title  of 
Queen,  and  wishes  that  all  her  children  should  salute  her  in  that 
quality.  "  If  the  Son  be  the  King,"  says  St.  Athanasius,  "  why 
should  not  the  Mother  be  Queen  ? "  "  From  the  moment  that  Mary  con- 
sented to  become  the  Mother  of  God,"  says  St.  Bernardine  of  Sienna, 
"  she  merited  to  receive  sovereignty  over  all  creatures."  "  Marv  and 
Jesus  having  but  one  and  the  same  flesh,"  says  St.  Arnand,  abbot,  "why 
should  not  the  Mother  enjoy,  conjointly  with  the  Son,  the  honors  of 
royalty  ?  " 

Mary  is,  then,  Queen  of  the  universe,  since  Jesus  is  its  King  ;  thus,  as 
St.  Bernardine  again  observes,  "  as  many  creatures  as  obey  God,  so  many 
obey  the  glorious  Virgin  ;  everything  in  heaven  and  on  earth,  which  is 
subject  to  God,  is  also  under  the  empire  of  His  most  holy  Mother." 

"  Reign  O  Mary,"  says  the  Abbot  Guerric  ;  "  dispose  at  pleasure  of  the 
goods  of  your  Son  ;  power  and  dominion  belonging  to  the  Mother  and 
spouse  of  the  King  of  kings." 


1 36  THE  GLORIES  OF  MARY. 

Mary  is  Queen,  but  let  us  tell  Christians,  for  their  consolation,  that  she 
is  a  Queen  full  of  clemency  and  sweetness,  and  only  occupied  in  assuag- 
ing the  miseries  of  her  subjects.  M  The  word  '  Queen',"  says  Albertus 
Magnus,  "  signifies  compassion  and  care  of  the  poor,  whereas  the  word 
4  Empress '  means  rigor  and  severity."  "  Kings  and  queens,"  says  Seneca, 
"  manifest  their  greatness  in  succoring  the  unfortunate,  hence  it  is  that  at 
their  coronation,  oil,  the  symbol  of  mercy,  is  poured  out  on  their  heads." 

However,  there  must  be  a  commixture  of  justice,  since  they  are 
obliged  to  punish  the  guilty.  Yet  this  is  not  the  case  with  Mary  :  she  is 
Queen  of  mercy  alone  ;  she  is  a  sovereign,  not  to  punish  sinners,  but  to 
pardon  and  forgive  them.  Writing  on  those  words  of  the  psalmist,  "  I 
have  learned  two  things,  power  belongs  to  God,  and  mercy  to  the  Lord," 
Gerson  observes  that,  as  the  kingdom  of  God  consists  in  mercy  and  jus- 
tice, the  Lord  has,  as  it  were,  divided  it,  reserving  to  Himself  the  domin- 
ion of  justice,  and  yielding  to  His  Mother  that  of  mercy.  St.  Thomas 
confirms  this  explanation  when  he  says,  in  his  preface  to  the  canonical 
epistles,  that  one-half  of  the  kingdom  of  God  was  given  to  Mary  when 
she  conceived  and  brought  forth  the  eternal  Word,  so  that  she  became 
Queen  of  mercy,  as  her  Son  is  King  of  justice. 

A  learned  interpreter,  writing  on  this  verse  of  the  Psalm,  "  Lord,  give 
thy  judgment  to  the  king,  and  thy  justice  to  the  king's  son,"  says  to 
God,  "  Lord,  you  have  given  justice  to  the  King  your  Son,  because  you 
have  reserved  mercy  for  the  Queen  His  Mother."  St.  Bonaventure,  and 
Ernest,  archbishop  of  Prague,  explain  this  verse  in  nearly  the  same  terms. 
"  The  Lord  has  anointed  you  with  the  oil  of  gladness,"  says  David,  speak- 
ing prophetically  of  Mary.  The  holy  Virgin  has  indeed,  then,  received 
from  God  a  sacred  unction  to  heal  the  wounds  of  the  guilty  sons  of 
Adam. 

Albertus  Magnus  says  that  Mary  was  prefigured  by  Queen  Esther,  of 
whom  we  read  in  the  Holy  Scripture  that  she  had  been  raised  to  the 
throne  for  the  preservation  of  her  brethren,  the  Jewish  people.  What 
Mardochai  said  to  this  woman,  poor  sinners  may  address  to  Mary. 
"  Imagine  not,  most  powerful  and  ever-glorious  Virgin,  that  God  has  ele- 
vated you  to  the  dignity  of  Queen,  merely  for  your  own  personal  honor 
and  advantage,  but  rather  that  you  may  mediate,  and  obtain  pardon  for 
men,  your  offending  brethren  : "  and  if  Assuerus  heard  the  petition  of 
Esther  through  love,  will  not  God,  who  has  an  infinite  love  for  Mary, 
fling  away  at  her  request  the  thunderbolts  which  He  was  going  to  hurl 
on  wretched  sinners?  When,  coming  before  the  throne,  she  says,  "My 
King  and  my  God,  if  I  have  found  favor  in  your  sight  (and  she  well 
knows  that  among  all  the  children  of  Eve,  she  is  the  only  one  who  has 
found  the  grace  forfeited  by  our  first  parents),  give  me  the  life  of  my 


THE  GLORIES  OF  MARY.  137 

people  :  save  those  sinners  whose  cause  I  advocate."  And  will  God  re- 
ject her  prayer  ?  Is  it  not  of  her  it  is  said,  "The  law  of  clemency  is  on 
her  lips  "  ?  Indeed,  every  petition  she  offers  is  as  a  law  emanating  from 
the  Lord,  by  which  He  obliges  Himself  to  be  merciful  to  those  for  whom 
she  intercedes.  St.  Bernard,  asking  the  question  why  the  Church  calls 
Mary  the  Queen  of  mercy,  answers  it  himself  by  saying,  '•  It  is  because  she 
opens  at  pleasure  the  abyss  of  the  divine  mercy,  so  that  no  sinner,  how- 
ever enormous  his  crimes  may  be,  can  perish  if  he  is  protected  by  Mary." 

But  perhaps  the  immaculate  holiness  of  this  Virgin  Queen  terrifies  and 
hinders  you  from  approaching  her,  sullied  as  you  are  with  innumerable 
crimes.  "  Ah,  no,"  says  St.  Gregory,  "  fear  nothing ;  the  more  holy  and 
more  elevated  in  glory  Mary  is,  the  more  sweet  and  merciful  toward  the 
sinner  who  wishes  to  be  converted." 

Earthly  monarchs,  by  the  display  they  make,  render  themselves  for- 
midable to  their  subjects,  but  the  Queen  of  heaven  has  nothing  terrific, 
nothing  awful  nor  austere  in  her  appearance  ;  on  the  contrary,  she  shows 
in  every  feature  her  mildness  and  benignity  toward  all. 

Mary  not  only  gives  but  offers  to  all  men  without  exception  milk  and 
wool  ;  the  milk  of  mercy,  and  the  wool  of  her  intercession  ;  the  former 
to  reanimate  our  confidence,  and  the  latter  as  a  rampart  against  the 
thunders  of  almighty  vengeance. 

Suetonius  recounts  that  the  Emperor  Titus  never  refused  any  petition 
presented  to  him,  and  when  reproached  for  it  by  his  courtiers,  he  used  to 
say  that  "  A  prince  should  not  dismiss  any  one  dissatisfied."  This  at 
most  was  but  a  vain  show  of  clemency,  for  often  he  could  not  keep  his 
word,  from  inability  or  unwillingness  to  grant  the  desired  favor.  But  it 
is  not  so  with  Mary  :  she  disappoints  no  one  ;  she  can  do  all  she  prom- 
ises, and  she  does  not  want  the  will ;  none  depart  from  her  presence  dis- 
contented. "Mary,"  says  St.  Bernard  to  her,  "how  can  you  refuse  to  as- 
sist poor  sinners,  since  you  are  Queen  of  mercy  ?  Who  are  the  subjects 
of  mercy  but  the  miserable  ?  Hence,  being  the  most  miserable  of  all  sin- 
ners, I  am  the  first  of  your  subjects,  and  you  should  take  more  care  of 
me  than  the  rest." 

Pity  us,  then,  Queen  of  mercy,  and  think  of  our  salvation :  say  not 
(let  me  use  the  expression  of  St.  Gregory  of  Nicomedia)  that  our  sins 
render  us  unworthy  of  your  aid,  for  your  clemency  surpasses  our  malice. 
Nothing  resists  your  power,  because  the  Creator  of  all  honors  you  as  His 
Mother,  making  your  glory  His  own.  Mary  owes  her  Son  an  infinite 
gratitude  for  choosing  her  for  His  mother,  but  it  is  not  less  true  to  say, 
that  Jesus  Christ  has  contracted  a  species  of  obligation  toward  her  for 
the  human  existence  He  received  from  her,  and  in  recompense  for  this 
benefit  He  honors  her  by  hearing  her  prayers. 


138  THE  GLORIES  OF  MARY. 

From  all  we  have  said,  let  us  now  conclude  how  great  should  be  our 
confidence  in  Mary.  There  is  not  a  being  on  earth  who  has  not,  some 
time  or  other,  experienced  the  compassion  or  shared  in  the  benefit  of  this 
all-merciful  Queen.  "I  am,"  said  she  to  St.  Bridget,  u  the  Queen  of  heav- 
en, and  Mother  of  mercy  ;  I  am  the  joy  of  the  just,  and  the  gate  through 
which  sinners  go  to  God  ;  to  no  one  on  earth  have  I  refused  my  clem- 
ency ;  there  is  no  one  who  has  not.  obtained  some  grace  through  my  in- 
tercession, though  it  were  no  greater  than  that  of  being  less  violently 
tempted  by  the  devil ;  in  fine,  unless  a  person  be  absolutely  cursed  (this 
should  be  understood  of  the  irrevocable  malediction  of  the  damned), 
how  wicked  and  reprobate  soever  he  is  he  may  obtain  grace  and  mercy 
through  me :  and  hence,  4  woe  to  him  who,  having  it  in  his  power  to 
profit  of  my  commiseration,  does  it  not,  but  is  lost  through  his  own 
fault.' " 

Let  us  go,  then,  Christians,  let  us  go  to  this  most  gracious  Queen,  and 
crowd  around  her  throne,  without  being  deterred  by  our  crimes  and 
abominations.  Let  us  be  convinced  that  if  Mary  has  been  crowned 
Queen  of  mercy,  it  is  in  order  that  the  greatest  sinners  may  be  saved  by 
her  intercession,  and  form  her  crown  in  heaven.  "  Come,"  says  the 
spouse  in  the  Canticles  to  her,  "come  from  Libanus  to  be  crowned,  the 
summits  of  Amana,  the  craggy  tops  of  Sanir  and  Hermon ;  the  caverns 
of  lions  and  mountains  of  leopards  shall  form  your  diadem."  In  effect, 
the  souls  of  sinners,  where  sin  resides  in  all  its  frightful  deformity,  may 
be  justly  compared  to  the  haunts  of  these  ferocious  monsters.  "  O  great 
Queen,"  exclaims  the  Abbot  Rupert,  commenting  on  this  text,  "  it  is  by 
you  the  miserable  are  saved,  and  because  their  salvation  is  your  work, 
they  shall  form  your  crown  in  heaven." 

Example. 

During  the  pontificate  of  St.  Gregory  the  Great,  the  people  of  Rome 
experienced  in  a  most  striking  manner  the  protection  of  the  blessed  Vir- 
gin. A  frightful  pestilence  raged  in  the  city  to  such  an  extent  that  thous- 
ands were  carried  off,  and  so  suddenly,  that  they  had  not  time  to  make 
the  least  preparation.  It  could  not  be  arrested  by  the  vows  and  prayers 
which  the  holy  Pope  caused  to  be  offered  in  all  quarters,  until  he  resolved 
on  having  recourse  to  the  Mother  of  God.  Having  commanded  the  clergy 
and  people  to  go  in  general  procession  to  the  church  of  our  Lady,  called 
St.  Mary  Major,  carrying  the  picture  of  the  Virgin,  painted  by  St.  Luke, 
the  miraculous  effects  of  her  intercession  were  soon  experienced  :  in  every 
street,  as  they  passed,  the  plague  ceased,  and  before  the  end  of  the  pro- 
cession an  angel  in  human  form  was  seen  on  the  tower  of  Adrian,  named, 
ever  since,  the  Castle  of  St.  Angelo,  sheathing  a  bloody  sabre.     At  the 


THE  GLORIES  OF  MARY.  139 

same  moment,  the  angels  were  heard  singing  the  anthem,  "  Regina  cceli" 
etc.  (Triumph,  O  Queen),  and  Alleluia.  The  holy  Pope  added  the  words, 
"  Or  a  pro  nobis  Deum  "  (Petition  God  our  souls  to  save).  The  Church  has 
since  used  this  anthem  to  salute  the  blessed  Virgin  in  Easter  time. —  True 
Devotion  to  the  Blessed  Virgin  Mary. 

Prayer. 

Queen  of  heaven  and  earth  !  Mother  of  God  !  my  sovereign  mistress  ! 
I  present  myself  before  you  as  a  poor  mendicant  before  a  mighty  queen. 
From  the  height  of  your  throne  deign  to  cast  your  eyes  on  a  miserable 
sinner,  and  lose  not  sight  of  him  till  you  render  him  truly  holy. 

O  illustrious  Virgin,  you  are  Queen  of  the  universe,  and,  consequently, 
mine ;  I  desire,  then,  to  consecrate  myself  more  particularly  to  your  ser- 
vice ;  dispose  of  me  according  to  your  good  pleasure ;  direct  me,  for  I 
abandon  myself  wholly  to  your  conduct ;  nevermore  let  me  be  guided  by 
myself  ;  chastise  me  if  I  disobey  you ;  your  correction  will  be  sweet  and 
agreeable  ;  I  am  no  longer  mine,  I  am  all  yours  ;  save  me,  O  powerful 
Queen,  save  me  by  your  intercession  with  your  Son. 

2 HOW  GREAT  OUR  CONFIDENCE  SHOULD  BE  IN  MARY  AS  OUR  MOTHER. 

It  is  not  without  reason  that  the  servants  of  Mary  denominate  her 
Mother.  Yes,  she  is  truly  our  Mother,  not  according  to  the  flesh,  but  ac- 
cording to  the  spirit ;  not  by  giving  us  the  life  of  the  body,  but  that  more 
excellent  one  of  the  soul.  Sin  deprived  us  of  grace,  which  is  the  life  of 
the  soul,  and  Jesus  our  Redeemer,  in  the  excess  of  His  love  and  mercy, 
came  to  restore  it  to  us.  "  I  am  come,"  said  He,  "  that  they  may  have  life 
and  have  it  more  abundantly."  More  abundantly,  since  as  theologians 
teach,  the  redemption  of  the  Saviour  conferred  on  us  more  benefits  than 
the  sin  of  Adam  had  caused  us  evils.  This  Prince  of  peace,  as  He  is 
styled  by  Isaiah,  in  reconciling  us  to  God  has  brought  us  forth  to  Him  in 
baptism,  and  is  thereby  become  our  .Father,  and  as  it  is  Mary  who  has 
given  Him  to  the  world  in  Bethlehem,  and  offered  Him  for  its  redemption 
on  Calvary,  we  can  truly  say  that  she  has  given  us  life,  and  that  she  is 
our  Mother. 

Mary,  then,  became  our  spiritual  Mother  at  two  different  periods  :  first, 
when  she  consented  to  be  the  Mother  of  God.  St.  Bernard  says,  "  The 
blessed  Virgin  contributed  most  efficaciously  to  our  redemption  by  her 
consent  to  the  angel's  proposal  ;  and  thenceforward  bore  all  men  in  her 
womb,  by  her  thirst  after  their  salvation."  St.  Luke  writes  in  his  gospel, 
"  Mary  brought  forth  her  first-born  son  :  "  these  words  one  day  troubled 
St.  Gertrude ;  she  could  not  comprehend  why  the  evangelist  wrote, 
"  Mary's  first-born,"  Jesus  Christ  being  her  only  son,  until  the  Lord  re- 


140  THE  GLORIES  OF  MARY. 

moved  her  perplexity  by  assuring  her  that  though  Jesus  had  been  Mary's 
only  son,  according  to  the  flesh,  He  was  still  her  first-born,  for  all  men 
were  her  children  according  to  the  spirit ;  again,  commenting  on  this  verse 
of  the  Canticles,  "  Your  fruitful  womb  is  like  a  garden  of  wheat  environed 
with  lilies,"  St.  Ambrose  says,  "  In  the  most  pure  womb  of  Mary  there 
was  sown  one  sole  grain  of  wheat,  yet  it  may  be  called  a  garden  of  wheat, 
because  all  the  elect  were  included  in  this  chosen  grain."  "  The  first-born 
among  many  brethren  ;  "  and  that  she  who  gave  Him  life  by  bearing  this 
only  seed  became  the  Mother  of  a  great  multitude. 

The  second  circumstance  in  which  Mary  became  our  Mother,  is  when 
on  Calvary,  with  a  heart  rent  with  sorrow,  she  offered  this  only  Son  to 
His  Father  as  a  holocaust  for  our  sins.  Her  charity,  which  made  her  co- 
operate in  the  establishment  of  the  Church,  rendered  her  the  mother,  ac- 
cording to  the  spirit,  of  the  members  of  the  Saviour.  "  I  have  not  pre- 
served my  own  vine,"  says  the  spouse  ;  "  that  is,"  says  St.  William  Abbot, 
"  Mary  has  not  spared  her  own  Son,  her  own  soul,  for  the  salvation  of 
many."  Beholding  Jesus  expire  in  torturing  agony,  her  soul  was  pierced 
with  that  sword  of  sorrow,  predicted  by  Simeon  ;  she  consented  to  the 
stroke,  knowing  that  God  required  it  for  our  redemption,  and  thus  brought 
us  forth  anew. 

Hence,  although  it  be  true  that,  in  the  work  of  redemption,  Jesus 
wished  to  tread  the  wine-press  alone,  it  is  not  less  true  that,  in  considera- 
tion of  Mary's  thirst  for  our  salvation,  He  was  pleased  that  she  might  co- 
operate with  Him  by  the  generous  sacrifice  of  His  life.  This  is  what  the 
Saviour  Himself  gave  us  to  understand,  when,  before  He  expired,  looking 
from  the  summit  of  His  cross  on  His  Mother  and  His  beloved  disciple,  He 
said  first  to  Mary,  "  Behold  thy  son,"  as  if  He  had  said,  behold  the  man 
that  is  born  to  grace  by  the  sacrifice  of  my  life  which  you  now  offer  : 
afterwards  He  said  to  His  disciple,  "  Behold  thy  Mother,"  words  which 
rendered  the  blessed  Virgin  the  Mother  not  only  of  St.  John,  but  of  all 
men  :  for,  as  Silveira  observes,  the  evangelist  uses  the  expression  "  He 
said  to  His  disciple,"  and  not,  "He  said  to  John,"  in  order  to  show  that 
Jesus  has  given  Mary  as  a  Mother  to  all  those  who,  being  Christians,  bear 
the  name  of  "  disciples." 

Mary,  then,  is  our  Mother,  and  what  a  Mother  !  Happy,  thrice  happy 
are  they,  who  enjoy  the  protection — who  live  under  the  guardianship  of 
this  most  blessed  and  amiable  Mother. 

Who  will  dare  snatch  from  her  the  children  of  her  womb  ?  What 
passion  too  strong  to  be  vanquished,  what  temptation  too  violent  to  be 
overcome,  if  they  place  themselves  under  the  protection  of  such  a  Mother  ? 

Naturalists  say  of  the  whale  that  when  her  young  ones  are  tossed 
about  by  a  storm,  or  pursued  by  the  fishermen,  she  opens  her  mouth  and 


THE  GLORIES  OF  MARY.  141 

receives  them  into  her  bowels,  as  a  place  of  security :  thus,  when  Mary 
sees  her  children  pursued  by,  and  ready  to  sink  under,  temptation,  she 
hides  them  in  the  womb  of  her  motherly  protection,  nor  does  she  let  them 
forth  until  they  arrive  at  the  haven  of  salvation.  O  tender,  O  compas- 
sionate Virgin,  be  thou  blessed,  and  may  He  be  eternally  praised  who 
has  given  thee  to  us  as  our  Mother.  We  read  in  the  revelations  of  St. 
Bridget  that  Mary  one  day  said  to  her,  "  If  a  mother  saw  her  son  on  the 
point  of  being  killed  by  an  enemy,  do  you  not  think  she  would  use  every 
effort  to  save  him  ?  such  is  my  conduct  toward  my  children,  however 
wicked,  when  they  have  recourse  to  me."  Fear  not,  then,  in  all  your 
combats  against  the  powers  of  hell,  if  you  invoke  Mary  ;  you  will  always 
be  victorious  if  you  say  to  her  these  words  of  the  Church,  "  We  fly  to  thy 
patronage,"  etc.  (Sub  tuum  presidium,  etc.)  Oh,  how  many  victories 
have  been  gained  over  hell  by  this  short  prayer  !  A  great  servant  of  God, 
Sister  Mary  of  the  Cross,  Benedictine,  used  no  other  to  put  devils  to  flight. 
Courage,  then,  child  of  Mary !  know  that  she  considers  as  children  all 
who  are  ambitious  of  the  title.  "  Rejoice,  says  St.  Bonaventure ;  "  the 
process  of  your  salvation  cannot  miscarry,  because  the  sentence  depends 
on  Jesus,  who  is  our  brother,  and  Mary,  who  is  our  Mother."  This  same 
idea  caused  St.  Anselm  to  leap  for  joy :  "  Precious  confidence !  secure 
refuge ! "  says  he,  "  since  the  Mother  of  my  God  is  my  Mother  also." 
How  well-founded  is  the  good  Christian's  hope  of  salvation,  since  it  de- 
pends on  the  best  of  brothers,  and  the  tenderest  of  mothers  !  Let  us 
hearken  to  the  invitation  of  this  amiable  Mother,  who  calls  us  in  this 
passage  of  the  book  of  Wisdom  :  "  Si  quis  est parvulus  venia  ad  me  "  (Let 
little  ones  come  to  me).  Children  have  ever  on  their  lips  the  name  of 
.  their  mother ;  the  least  danger  that  appears  causes  them  to  exclaim, 
u  Mother  !  mother  !  "  O  Mary,  the  most  amiable  of  all  mothers,  behold 
our  desires  ;  they  are,  that  in  all  dangers,  on  all  occasions,  we  may  fly  to 
you  as  your  children,  and  that  you,  clasping  us  to  your  maternal  breast, 
may  "  Show  yourself  our  Mother." 

Example. 

The  Emperor  Leo,  surnamed  the  Isaurian,  having  raised  a  persecution 
against  the  worship  of  holy  images,  met  a  most  formidable  antagonist  in 
St.  John  Damascene.  Though  out  of  the  empire  of  this  impious  prince, 
he  thought  himself  obliged  to  assist  his  brethren  in  so  pressing  a  neces- 
sity, and  being  well  skilled  in  theology,  he  wrote  three  solid  discourses, 
so  eloquent  and  conclusive  that  they  at  once  confounded  the  heretics,  and 
confirmed  the  Catholics  in  their  faith.  This  so  irritated  the  Greek  em- 
peror that  he  determined  on  the  destruction  of  the  saint ;  if  not  by  open 
violence,  at  least  by  the  base  manoeuvres  of  calumny  and  deceit.     He 


I42  THE  GLORIES  OF  MARY. 

therefore  caused  a  letter  to  be  addressed  to  himself,  as  if  from  St.  John, 
who  then  governed  the  city  of  Damascus  for  the  caliph,  inviting  him  to 
come  before  the  city,  and  that  he  would  cause  the  gates  to  be  opened  to 
him.  The  signature  of  the  saint  was  so  well  counterfeited  that  when  pre- 
sented to  the  caliph,  together  with  another  letter  from  the  treacherous 
Leo,  as  a  proof  of  his  fidelity  to  the  treaty,  he  instantly  sends  for  St.  John, 
reproaches  him  with  his  treason,  and  without  giving  him  time  to  prove 
his  innocence,  he,  in  a  fit  of  rage,  orders  his  right  hand  to  be  amputated, 
and  nailed  to  a  stake,  which  was  exposed  in  a  public  part  of  the  city. 

The  evening  of  the  same  day,  thinking  that  the  caliph's  anger  was  now 
cooled,  the  saint  sent  to  beg  that  his  hand  might  be  restored  to  him  ;  the 
prince  consented,  seeing  already  that  the  whole  was  but  a  forgery  of  the 
Greek  emperor.  As  soon  as  St.  John  received  the  amputated  limb,  he 
went  and  prostrated  himself  before  an  image  of  the  holy  Virgin,  and  said 
to  her  with  lively  faith  and  confidence :  "  Mother  of  my  God,  assured 
refuge  and  sweetest  consolation  of  all  the  faithful,  you  know  that  it  is  for 
having  defended  the  worship  of  your  images,  and  those  of  your  divine 
Son,  together  with  His  saints,  that  I  have  lost  this  hand  ;  confound  error 
this  day  and  refute  calumny  by  joining  my  hand  to  the  arm  from  which 
it  has  been  severed,  that  it  may  evermore  be  employed  in  combating  your 
enemies,  and  those  of  Jesus  Christ."  In  saying  those  words  he  placed 
his  arm  near  the  hand,  and  they  were  instantly  joined,  no  mark  of  sepa- 
ration remaining  except  a  red  circle,  as  if  to  render  the  miracle  more  cer- 
tain. Full  of  gratitude  and  devotion,  the  saint  spent  the  rest  of  the  night 
in  singing  the  praises  of  the  Lord  and  His  blessed  Mother,  in  concert  with 
his  domestics. 

The  miracle  was  too  extraordinary  not  to  make  some  noise.  It  soon 
reached  the  ears  of  the  caliph  :  and  after  having  ocular  demonstration  of 
it,  he  embraced  the  saint,  begged  his  pardon  for  being  too  rash,  and  swore 
to  grant  him  any  request  he  wished  to  make,  by  way  of  reparation.  St. 
John,  who  had  all  his  life  sighed  after  holy  solitude,  availed  himself  of 
this  promise,  to  beg  leave  to  resign  his  government.  This  request  much 
afflicted  the  prince,  being  unwilling  to  lose  so  worthy  a  viceroy,  but  in 
consideration  of  his  oath,  he  suffered  him  to  retire. 

Prayer. 

O  Mary,  my  most  amiable  Mother,  how  is  it  that  I,  your  child,  so  lit- 
tle resemble  you  ?  You  so  perfect,  and  I  so  perverse  ;  you  all  inflamed 
with  divine  love,  and  I  wholly  alive  to  creatures ;  you  so  rich  in  grace, 
and  I  so  poor  in  virtue ;  O  how  unworthy  I  am  of  my  Mother !  but  do 
not  forbid  me  to  call  you  Mother,  in  punishment  of  my  ingratitude ;  this 
amiable  title  consoles  me ;  it  redoubles  my  tenderness  for  you,  animates 


THE  GLORIES  OE  MARY.  143. 

my  confidence  in  you,  and  reminds  me  of  my  obligation  to  love  you. 
May  I,  then,  invoke  you  during  life,  and  die  when  calling  on  Mary  my 
Mother,  my  blessed,  amiable  Mother. 

3 THE  GREAT  LOVE  BORNE  US  BY  MARY  OUR  MOTHER. 

Mary  being  our  Mother,  it  is  easy  to^conceive  how  dear  we  are  to  her 
heart.  The  love  of  parents  for  their  children  is  a  necessary  love,  so  that, 
as  St.  Thomas  remarks,  if  the  divine  law  makes  it  obligatory  on  children 
to  love  their  parents,  it  is  no  less  binding  on  parents  to  love  their  children  ; 
even  the  law  of  nature  inspires  this  love.  We  find  it  evinced  by  ferocious 
beasts.  Naturalists  say,  that  if  attracted  by  the  cries  of  her  young,  which 
the  hunters  often  carry  off,  the  tigress  will  plunge  into  the  sea,  and  pur- 
sue the  vessel  in  which  they  are  embarked,  until  she  overtakes  it.  What, 
then,  must  Mary's  tenderness  be  for  her  children?  "Ah,"  she  says, 
"though  a  mother  should  forget  the  child  of  her  womb,  never  will  I  for- 
get my  children." 

"  I  am  the  Mother  of  beautiful  love,"  says  the  book  of  Wisdom,  speak- 
ing in  the  person  of  Mary ;  yes,  since  it  is  charity  that  has  rendered  her 
our  Mother,  according  to  a  learned  writer,  she  glories  in  being  all  love  in 
our  regard.  Who  can  comprehend  the  ardor  and  liveliness  of  this  senti- 
ment in  Mary  ?  Inflamed  with  charity,  this  holy  Virgin  burned  with  a 
desire  to  die  for  us  with  Jesus  Christ ;  while  the  Son  offered  Himself  for 
our  redemption  on  the  cross,  the  Mother  immolated  herself  at  His  feet, 
"in  the  preparation  of  her  heart." 

To  appreciate  more  closely  the  ardor  and  extent  of  this  love,  let  us 
examine  its  motives.  The  first  of  these  is  the  love  of  God.  St.  John  says 
that  love  of  God  and  of  our  neighbor  are  indivisible :  it  must,  then,  be 
concluded  that  a  person  cannot  increase  in  one  without  augmenting  the 
other.  It  is  because  the  saints  loved  God  that  they  did  so  much  for  their 
brethren  ;  fortune,  liberty,  reputation,  life  itself,  all  were  sacrificed  for  the 
interest  of  their  neighbor.  Read  the  life  of  a  St.  Francis  Xavier  ;  you  be- 
hold him  braving  every  danger,  surmounting  every  obstacle,  to  convert 
a  savage  people ;  a  St.  Vincent  of  Paul  takes  the  place  of  a  poor  prisoner 
on  board  the  galleys,  to  restore  him  to  his  family ;  and  a  St.  Fidelis  joy- 
fully sacrifices  his  life  for  the  conversion  of  an  idolatrous  city. 

If  the  love  of  God  led  the  saints  to  these  great  things,  what  must  it 
not  have  operated  in  Mary,  who  from  the  moment  of  her  conception  loved 
Him  more  than  all  the  angels  and  saints  together?  "The  divine  flame 
which  consumed  me,  was  so  intense,"  says  she  herself  to  Sister  Mary  of 
the  Cross,  "  that  it  would  in  an  instant  consume  heaven  and  earth  if  allowed 
to  operate  upon  them  :  the  ardors  even  of  the  seraphim  were  but  a  chill- 
ing blast  in  comparison  of  mine."     If  Mary  has  so  far  surpassed  the  saints 


144  THE  GLORIES  OF  MARY. 

in  love  of  God,  how  far  must  she  exceed  them  in  love  of  the  neighbor  ? 
•  If  you  reunite  the  love  of  the  tenderest  mothers,"  says  F.  Nieremberg, 
S.  J.,  *  *  altogether  it  cannot  be  compared  with  Mary's  affection  for  only 
one  soul." 

The  second  motive  of  the  love  of  this  blessed  Virgin  for  us  is,  that 
Jesus  has  given  us  to  her  in  charge,  in  the  person  of  St.  John.  The  last 
words  He  addressed  to  her  were,  "  Woman,  behold  thy  son  ; "  and  who 
can  say  how  deep  must  be  the  impression  of  the  last  words  of  a  person 
so  dear  ?  Indeed,  Mary  loves  us  even  because  of,  the  immense  price  we 
cost  her,  as  mothers  have  a  particular  tenderness  for  those  children  whose 
birth  or  preservation  have  caused  them  most  pain.  If,  to  evince  the  love 
of  God  the  Father  of  men,  it  is  said  that  He  delivered  up  His  own  Son 
for  them,  may  we  not  use  the  same  terms  to  express  the  love  of  Mary  ? 
^  Yes,"  says  St.  Bonaventure,  "  Mary  has  so  loved  us,  that  she  has  given 
us  her  only  Son :"  •*  She  gave  him  to  us,"  says  F.  Nieremberg,  "  when,  in 
virtue  of  her  jurisdiction  over  Him  as  Mother,  she  permitted  Him  to  de- 
liver Himself  up  to  the  Jews  ;  she  gave  Him  for  us,  when  she  silently  lis- 
tened to  His  accusers  without  saying  a  word  in  His  defence,  though  there 
was  every  reason  to  believe  that  the  advocacy  of  a  Mother  so  wise  and 
prudent  would  have  made  a  strong  impression,  at  least  on  Pilate,  who 
was  already  conscious  of  the  innocence  of  Jesus  ;  in  fine,  she  has  given 
us  this  well-beloved  Son  a  thousand  times  during  the  three  hours  she 
spent  at  the  foot  of  the  cross."  SS.  Anselm  and  Antoninus  even  assert 
that  to  accomplish  the  will  of  the  eternal  Father,  she  would,  despite  of 
natural  tenderness,  have  immolated  Him  with  her  own  hands.  For  if 
Abraham  was  so  obedient,  how  much  more  so  was  Mary  !  But  to  return 
to  our  subject :  what  should  be  our  gratitude  to  her  for  such  a  testimonial 
of  love  ?  God  could,  and  did  recompense  Abraham's  generosity,  but 
what  can  men  render  Mary  for  immolating  Jesus?  "  This  love  of  Mary," 
says  St.  Bonaventure,  "  obliges  us  to  show  her  an  extreme  love,  being  con- 
vinced that  she  loved  us  more  than  any  other  creature,  as  she  sacrificed 
for  us  a  Son  who  was  infinitely  dearer  to  her  than  herself." 

The  third  and  last  motive  of  Mary's  love  for  us,  is,  that  we  are  the 
price  of  the  blood  of  Jesus  Christ.  If  an  only  son  redeemed  his  servant 
by  twenty  years  of  slavery,  would  not  his  mother  hold  this  slave  in  great 
esteem,  seeing  he  had  been  so  dearly  bought  ?  It  is  just  so  with  Mary  : 
her  love  and  desire  of  man's  salvation  is  proportioned  to  the  price  of  the 
blood  which  purchased  it.  It  was  revealed  to  St.  Elizabeth  of  Hungary 
that  while  the  holy  Virgin  was  yet  in  the  temple,  she  ceased  not  to  pray 
fervently  for  the  coming  of  the  Saviour  of  men.  If  our  salvation  were  so 
near  her  heart,  how  much  closer  must  it  be,  when  she  saw  her  Son,  the 
eternal  wisdom,  make  so  much  account  of  it  ? 


THE  GLORIES  OF  MARY.  145 

It  is  because  Jesus  has  redeemed  all,  that  Mary  loves  and  protects  all. 
Albertus  Magnus  applies  to  her  this  text  of  wisdom,  "  I  love  those  who 
love  me."  If  she  is  so  clement  toward  the  ungrateful,  what  must  be  her 
tenderness  for  those  who  love  her?  "O  how  easy  it  is,"  says  the  same 
author,  "  to  find  Mary  when  one  loves  her  !  "  "  If  Mary  loves  all,"  says 
St.  Bernard,  "  she  has  a  more  than  ordinary  love  for  those  who  are  devout 
to  her."  "  The  servants  of  Mary  are  not  only  loved  but  even  served  by 
her,"  writes  another  father.  "  Happy  are  those  who  love  you,  O  Queen !  " 
says  Berchman  of  the  Society  of  Jesus.  "  If  I  love  Mary,"  continues  he,. 
"  I  am  sure  of  obtaining  perseverance  and  every  grace  I  ask  of  God." 

Children  of  Mary,  though  you  love  this  admirable  Mother  as  much  as 
you  can,  yet  she  will  still  surpass  you  in  tenderness.  Love  her  as  a  St. 
Stanislaus  Kotska,  who  could  not  speak  of  his  love  for  her  without  com- 
municating his  ardors  to  his  hearers  ;  he  who  invented  new  names  to 
honor  her  ;  who  asked  her  blessing  at  the  commencement  of  each  action  ; 
who  prayed  to  her  as  devoutly  as  if  he  saw  her  with  his  eyes  ;  who  was 
transported  out  of  himself  by  the  chant  of  the  " Salve  Regina;"  who, 
when  interrogated  how  much  he  loved  Mary,  answered,  "■  Sure  she  is  my 
Mother,  and  that  is  enough  ;  you  may  guess  the  rest."  He  pronounced 
these  words  in  such  a  manner  that  he  seemed  more  like  an  angel  sent 
from  heaven  to  preach  the  love  of  Mary  than  a  human  being. 

Love  her  as  much  as  the  blessed  Herman  Joseph,  whom  she  honored 
with  the  name  of  her  spouse  ;  as  much  as  a  St.  Philip  Neri,  who  styled 
her  "his  delight;"  as  a  St.  Bernard,  who  denominated  her  "  ravisher  of 
hearts  "  (raptrix  cordium);  as  a  St.  Aloysius,  whose  heart  leaped,  and 
whose  cheeks  glowed  at  the  sole  mention  of  her  name ;  as  a  St.  Fran- 
cis Solano,  who,  in  the  holy  folly  of  love,  took  an  instrument  of  music 
and  came  to  play  and  sing  before  an  image  of  Mary  ;  love  her  as  much 
as  a  F.  Diego  Martinez,  S.  J.,  who,  in  recompense  of  his  singular  devotion 
to  her,  merited  to  be  carried  by  the  angels  into  heaven  on  all  the  feasts 
of  the  holy  Virgin,  that  he  might  witness  the  glory  and  pomp  by  which 
the  inhabitants  of  the  heavenly  Jerusalem  solemnize  them  :  he  used  to 
say,  "  I  would  wish  to  be  possessed  of  the  hearts  of  all  the  angels  and 
saints,  in  order  to  love  Mary  as  much  as  they  love  her  ;  I  would  desire  to 
have  at  my  disposal  the  lives  of  men,  that  I  might  consecrate  them  to 
her  service."  Love  Mary  as  a  St.  Bridget,  who  used  to  say  that  nothing 
in  the  world  gave  her  so  much  satisfaction  as  to  know  that  Mary  was  so 
loved  by  God,  and  that  there  was  no  torment  to  which  she  would  not 
willingly  expose  herself  for  the  preservation  of  the  least  degree  of  the 
glory  she  enjoyed. 

Shall  I  say  more  ?  Let  us  imagine  with  ourselves,  all  that  love  can 
invent  to  testify  its  love  ;  let  us  wish  to  give  our  life  for  the  love  of  the 


1 46  THE  GLORIES  OF  MARY. 

Queen  of  heaven  ;  as  the  blessed  Alphonsus  Rodriguez,  let  us  engrave 
on  our  hearts  the  amiable  name  of  Mary  ;  as  did  St.  Radegonde,  spouse 
of  King  Clotaire  ;  a  Francis  Binantius  ;  a  Baptist  Arquenta  and  an  Augus- 
tin  d'Espinosa,  S.  J.;  let  us,  in  fine,  exhaust  all  the  inventions  of  love,  yet, 
after  all,  we  shall  never  be  able  to  love  Mary  as  she  loves  us  ;  we  will 
still  be  obliged  to  confess  with  St.  Peter  Damian,  "  I  know,  blessed 
Mother,  that  it  is  impossible  to  exceed  you  in  love."  It  is  related  of  the 
blessed  Alphonsus,  before  mentioned,  that  being  one  night  prostrate  be- 
fore an  image  of  the  holy  Virgin,  he  exclaimed  in  a  transport  of  admira- 
tion, "  My  most  amiable  Mother,  I  know  you  love  me,  but  not  as  much  as 
I  love  you,"  whereupon  this  blessed  Virgin,  seemingly  offended,  said, 
"  What  dost  thou  say,  Alphonsus  ?  Know  that  thy  love  is  as  remote  from 
mine  as  heaven  is  from  earth." 

With  good  reason  does  St.  Bonaventure  say,  "Happy  are  the  true 
lovers  and  faithful  servants  of  Mary,  since,  like  our  Lord  Jesus  Christ, 
she  will  not  let  any  one  exceed  her  in  love.  May  my  heart,  then,  do  I 
say  with  St.  Anselm,  burn  with  love  for  you,  Jesus  my  Saviour,  and  Mary 
my  tender  Mother ;  may  I,  through  your  merits,  love  you  as  much  as  I 
can  love  you.  Can  you  refuse  me  this  grace,  O  divine  lover  of  our  souls, 
who  died  even  for  your  enemies?" 

Example. 

We  read,  in  the  life  of  Sister  Catherine  of  St.  Augustine,  that  in  the 
town  where  her  monastery  was  situated  there  dwelt  a  woman  named 
Mary,  who,  from  her  infancy,  led  a  very  irregular  life ;  she  was  not  cor- 
rected by  time,  but  continued  the  same  vicious  course,  until,  disgusted 
with  her  wickedness,  they  drove  her  from  the  city,  and  confined  her  in  a 
cave  in  the  suburbs.  There,  eaten  up  by  a  frightful  disease,  which  caused 
her  flesh  to  fall  in  pieces,  she  soon  died,  without  spiritual  or  corporeal  aid. 
This  death  was  regarded  as  a  just  punishment  from  the  hands  of  God, 
and  undeserving  of  the  ordinary  rites  of  burial,  so  the  poor  corpse  was 
interred  in  some  highway  or  common,  like  a  beast  of  the  field.  Sister 
Catherine,  who  was  in  the  pious  custom  of  praying  for  all  who  she  learned 
departed  this  life,  thought  not  of  recommending  this  old  sinner  to  God, 
supposing  her  to  be  lost  forever.  It  happened  about  four  years  after  this 
woman's  death  that  Sister  Catherine  being  one  day  in  prayer,  a  soul  from 
purgatory  appeared  to  her  and  said,  "  Sister  Catherine,  how  unfortunate, 
am  I  not  ?  You  pray  for  everyone,  but  you  never  pray  for  me."  "  Who 
are  you?"  said  the  religious.  "  I  am,"  replied  the  soul,  "that  poor  Mary 
that  died  in  the  cave."  "What,"  said  Catherine  with  amazement,  "is  it 
possible  that  you  are  saved  ?"  "  I  am,  indeed,"  replied  the  soul,  "through 
the  charity  of  the  blessed  Virgin  Mary.    In  my  last  moments,  abandoned 


THE  GLORIES  OF  MARY.  147 

by  all,  and  seeing-  myself  loaded  with  sins,  I  addressed  this  prayer  to  the 
Mother  of.  God  :  '  O  thou,  the  refuge  of  the  forsaken,  have  pity  on  me. 
Hope  of  the  universe,  my  only  hope,  come  to  my  assistance.'  This  little 
supplication  was  not  made  in  vain.  Mary  obtained  me  the  grace  of  true 
contrition,  by  means  of  which  I  escaped  hell.  She,  moreover,  procured 
me  the  abridgment  of  my  torments  in  purgatory,  the  divine  justice,  at  her 
suit,  causing  me  to  suffer  in  intensity  what  I  should  suffer  in  duration. 
A  few  masses  would  now  release  me  :  cause  them  to  be  offered  for  me, 
and  I  promise  not  to  forget  you  in  heaven."  Sister  Catherine  lost  no  time 
in  complying  with  this  request,  and,  some  days  after,  the  soul  of  Mary 
again  appeared,  shining  like  the  sun,  and  testifying  her  gratitude.  "  Para- 
dise is  opened  at  length  to  me,"  said  she  ;  "  I  am  now  going  there  to  cele- 
brate the  mercies  of  my  God,  and  be  assured,  Sister  Catherine,  I  shall  not 
forget  to  pray  for  you." 

Prayer. 

O  Domina  qui  rapis  corda  (O  you  who  win  all  hearts,  my  Mistress),  do 
I  say  with  St.  Bonaventure,  win  my  poor  heart,  which  desires  to  love  you. 
No,  like  your  devout  servant,  John  Berchman,  I  am  determined  not  to 
rest  until  I  obtain  of  God  a  tender,  faithful  and  constant  love  for  you, 
my  sweet  Mother,  who  even  loved  me  when  I  was  ungrateful  to  you. 
Non  quiescam  donee  habuero  tenerum  amorem  erga  Matrem  meam  Mariam. 

4 MARY    IS    THE    REFUGE    OF    REPENTANT    SINNERS. 

Mary  declared  to  St.  Bridget  that  she  is  not  only  the  Mother  of  the 
just,  but  even  of  sinners,  if  they  have  but  a  will  to  amend.  When  a  sin- 
ner comes  to  throw  himself  at  her  feet,  with  a  firm  resolution  of  chang- 
ing his  life,  she  receives  him  more  affectionately  than  his  natural  mother 
could  do.  But  he  who  aspires  to  be  a  child  of  Mary  should  instantly  re- 
nounce sin  ;  this  is  a  necessary  condition  to  be  recognized  by  her.  Rich- 
ard of  St.  Lawrence,  on  these  words  of  the  prophet,  "  Surrexerunt  filii 
ejus  "  (risen  are  her  sons),  remarks  that  it  is  first  said,  "  surrexerunt "  (they 
are  risen),  afterward  "filii  ejus"  (her  sons),  to  show  that  one  cannot  be 
a  child  of  Mary  until  he  is  first  risen  from  his  sins.  He  is  unworthy  of 
being  a  child  of  Mary,  who  is  buried  in  sin.  To  do  the  things  that  dis- 
please her  Son  is  to  renounce  her.  "  The  children  of  Mary,"  adds  he, 
"  should  imitate  her  in  chastity,  humility,  sweetness,  and  mercy."  A  cer- 
tain sinner  said  once  to  this  blessed  Virgin,  "  Monstra  te  esse  Matrem  " 
(show  yourself  a  Mother),  to  which  she  replied,  "Monstra  te  esse  fi  Hum" 
(show  that  you  are  a  son).  Another  sinner  having  invoked  her  as  Mother 
of  mercy,  she  answered,  '*  You  sinners  in  your  wants  call  me  Mother  of 
mercy,  but  by  your  sins  you  render  me  also  Mother  of  sorrows  "  (Male- 


148  THE  GLORIES  OF  MARY. 

dictus  a  Deo  qui  exasperat  matron  suani)  ;  that  is,  according  to  the  above 
author,  he  is  cursed  by  God  who,  by  his  wickedness  and  obstina#cy,  afflicts 
Mary,  his  tender  Mother  ;  I  say,  by  his  obstinacy,  for  if  he  be  willing  to 
return  to  God,  and  has  recourse  to  Mary,  she  will  obtain  his  reconcilia- 
tion. St.  Bridget  heard  Jesus  say  to  His  blessed  Mother,  "  You  offer  your 
hand  to  those  who  wish  to  amend  their  lives  ;  there  is  no  one  sent  from 
you  without  consolation." 

It  is  deemed  heresy  by  the  Council  of  Trent  to  assert  that  prayers  and 
good  works  performed  in  sin  are  but  so  many  new  sins. 

Although  prayer  in  the  mouth  of  a  sinner  may  not  be  so  excellent, 
because  it  is  unaccompanied  by  charity,  it  is,  nevertheless,  useful  and 
salutary,  being  fit  to  obtain  pardon  for  sin,  and  grace  to  rise  from  it ;  the 
efficacy  of  the  petition,  as  St.  Thomas  teaches,  being  founded  not  on  the 
merits  of  him  who  prays,  but  on  the  goodness  of  God  and  the  merits  of 
Jesus  Christ,  who  assures  us  that  all  we  ask  in  His  name  shall  be  granted. 
It  is  just  the  same  with  our  petition  made  in  the  name  of  His  most  holy 
Mother.  "  If  he  who  prays  merits  not  to  be  heard,  the  merits  of  Mary 
will  pray  for  him,"  says  St.  Anselm,  exhorting  all  sinners  to  address 
themselves  confidently  to  the  Mother  of  God  ;  St.  Bernard  says,  "  that 
the  graces  they  are  unworthy  of  obtaining  are  given  to  Mary,  that  they 
may  receive  them  through  her."  "If  a  mother,"  he  continues,  "who  has 
two  sons  learns  that  a  mortal  enmity  subsists  between  them,  what  wilL 
she  not  do  to  reconcile  them  to  each  other  ?  Now,  Mary  is  at  the  same 
time  Mother  of  Jesus  and  Mother  of  sinners  ;  when  she  sees  that  sin  has 
destroyed  the  love  that  united  them,  she  leaves  nothing  undone  to  reunite 
them.  All  she  requires  of  the  sinner  is,  that  he  recommend  himself  to 
her,  and  have  a  will  to  be  converted  ;  then,  though  he  were  sullied 
with  all  crimes,  she  disdains  not  to  touch  his  wounds,  and  effect  their 
cure." 

It  would  even  seem  that  Mary  considers  the  evils  of  those  who  wish  to 
be  converted  as  her  own.  When  the  Canaanean  prayed  for  her  daughter, 
the  terms  she  used  seemed  to  imply  that  she  herself  was  the  sufferer. 
"  Lord,  have  pity  on  me,"  said  she,  and  why,  but  because  mothers  feel 
the  evils  of  their  children  as  deeply  as  their  own  ?  Thus  it  is  that  Mary 
exclaims,  in  behalf  of  the  sinful  soul,  "  Miserere  mei"  (have  pity  on  me). 
And  O  would  to  God  that  all  sinners  might  recur  to  this  tender  Mother  I 
there  is  not  among  them  even  one  who  would  not  obtain  her  favor. 
"  Mary,"  cries  out  St.  Bonaventure  with  admiration,  "  you  throw  open 
your  arms,  and  clasp  to  your  maternal  heart  the  sinner,  abandoned  by 
all."  In  effect,  when  he  is  an  object  of  hatred  and  aversion  to  the  whole 
universe,  and  the  fire,  the  air,  the  earth,  the  water — all  creatures — would 
wish  to  revenge  upon  him  the  insulted  Majesty  of  their  almighty  Creator, 


THE  GLORIES  OF  MARY.  149 

Mary  is  his  refuge  ;  she  receives  him  into  her  bosom,  and  never  rests  un- 
til she  reconciles  him  with  his  God. 

We  read  in  the  second  book  of  Kings,  that  a  woman  of  Thecura  (and 
she  is  praised  for  her  wisdom),  having  once  presented  herself  before 
David  said,  "  My  lord,  I  had  two  sons :  both  quarreled,  and  one  of  them 
killed  the  other.  The  officers  of  justice  have  seized  on  the  former,  and, 
after  having  lost  one,  I  see  myself  on  the  point  of  losing  the  other  ;  have 
pity  on  me,  and  do  not  permit  them  to  take  his  life."  David,  greatly 
affected,  caused  the  aggressor  to  be  set  at  large.  This  is  precisely  Mary's 
language  to  the  sovereign  Judge,  when  she  sees  Him  irritated  against 
sinners,  who  fly  to  her  for  protection.  "  Lord,"  does  she  say,  like  The- 
cura, "  I  had  two  sons,  Jesus  and  man.  Man  nailed  Jesus  to  the  cross : 
His  blood  loudly  demands  your  vengeance  ;  can  you  deprive  me  of  the 
second,  after  I  have  already  lost  the  first  ? "  Ah,  no,  certainly  God  will 
nor  condemn  the  sinner  who  has  recourse  to  Mary.  Having  given  her  to 
him  for  Mother,  He  is  quite  willing  she  should  exercise  the  duties  of  a 
parent,  and  this  she  does  with  a  goodness,  fidelity,  and  love  that  cannot 
be  expressed.  Let  every  sinner,  then,  address  himself  to  this  blessed 
Virgin  in  those  words  of  St.  Bonaventure  ;  "  O  my  Mother  and  patroness, 
my  sins  render  me  unworthy  of  approaching  you.  I  should  expect  noth- 
ing but  chastisement  from  your  hands,  but  though  you  were  to  deprive 
me  even  of  life,  I  cannot  doubt  of  your  will  to  save  me.  I  place  in  you 
all  my  confidence,  and  provided  I  may  be  happy  enough  to  die  before 
your  image,  and  implore  your  mercy,  I  shall  firmly  hope  to  join  in  heaven 
that  innumerable  multitude  who  have  been  saved  by  your  intercession." 

Example. 

About  the  beginning  of  the  seventeenth  century  there  lived  at  Paris  a 
most  holy  priest,  named  Father  Bernard.  He  was  of  distinguished  birth, 
but,  despising  all  its  advantages,  he  embraced  so  far  the  poverty  of  Jesus 
Christ,  in  the  ecclesiastical  state,  that  he  was  generally  called  the  "  Poor 
priest."  He  might  be  numbered  with  the  most  faithful  servants  of  Mary. 
He  believed  himself  indebted  to  her  for  his  vocation,  and  lost  no  oppor- 
tunity of  inspiring  others  with  the  sentiments  of  respect  and  confidence 
which  he  felt  for  her ;  his  exhortations,  in  fact,  were  but  a  tissue  of  won- 
ders effected  by  the  blessed  Virgin's  intercession.  He  always  styled  her 
his  good  Mother,  and  caused  to  be  printed,  in  every  language,  the  prayer 
of  St.  Bernard,  which  begins  "  Mentor  are,  O  piissima  Virgo  Mai-ia  "  (re- 
member, O  most  pious  and  clement  Virgin),  which  he  had  learned  from 
his  father  during  his  life.  Father  Bernard  distributed  more  than  200,000 
copies  of  this  little  prayer  ;  by  the  bare  recital  of  which  he  performed 
most  striking  miracles.     As  he  was  one   day  going  to  his  little  chatelet 


150  THE  GLORIES  OF  MARY. 

(for  with  the  exception  of  Friday,  which  was  reserved  for  the  Hotel  Dieu, 
he  spent  all  his  time  in  visiting  the  prisons  of  Paris  :  Monday  at  the  great 
chatelet  ;  Tuesday  at  the  little  chatelet ;  Wednesday  at  the  conciergeri  ; 
Thursday  at  the  Galeriens,  and  Saturday  at  Fort  l'Eveque)  for  the  dis- 
charge of  his  ordinary  functions,  he  met  on  the  Petit  Pont  (Little  Bridge) 
two  religious  of  a  very  strict  order  ;  running  to  the  younger,  he  embraced 
him  saying,  "  Rejoice,  my  dear  brother,  for  you  will  owe  your  salvation 
to  the  blessed  Virgin."     The  young  religious,  who  had  no  knowledge  of 
him,  took  him  to  be  a  fool,  but  his  companion  said  he  was  a  holy  man, 
called  F.  Bernard,  and  that  he  ought  to  rejoice,  for  what  he  told  him  was 
not  without  mystery.     They  then  proceeded  on  their  way,  and  F.  Ber- 
nard went  to  the  chatelet.     Several  years  after,  entering,  one  day,  the 
same  prison,  he  was  told  that  a  prisoner,  who  had  just  then  been  con- 
demned to  the  torture,  could  not  be  induced  to  make  his  confession. 
Doubly  afflicted  at  this  news,  he  went  to  the  dungeon  where  the  culprit 
was  confined.     After  embracing  him  he  exhorted  him  to  be  reconciled 
with  God ;  he  menaced  him  with  his  wrath,  he  threatened  him  with  His 
vengeance,  but  all  in  vain — the  criminal  would  not  even  answer  him.  The 
good  father  then  begged  him  at  least  to  recite  a  short  prayer  to  the  blessed 
Virgin,  the  "  Memorare."     With  great  difficulty  he  prevailed  on  him  to  do 
so,  and,  wonderful  to  relate,  he  had  no  sooner  pronounced  the  first  words, 
than  he  found  himself  quite  changed  ;  a  torrent  of  tears  flowed  from  his 
eyes,  and  regret  for  his  sins  caused  him  to  send  forth  sighs  that  seemed 
to  rend  his  very  heart.     Transported  with  joy,  Father  Bernard  embraced 
him,  saying,  "  Your  conversion,  my  dear  brother,  is  the   work    of   the 
blessed   Virgin."     "  True,  my  father,"  replied  the  prisoner,  with  a  voice 
half  broken  with  sorrow,  "  it  is  a  long  time  since  you  told  me  so ;  would 
to  God  that  I  had  never  forgotten  it."     "  What !  "  said  Father  Bernard, 
"have  I  ever  seen  you  before,  my  child  ?"  (for  he  remembered  nothing 
of  him).     "  Alas,  father  !"  said  the  prisoner,  "I  am  that  religious  whom 
you  formerly  embraced  on  the  Petit  Pont."     "  But  how  came  it  to  pass," 
inquired  the  father,  "  that  you  fell  into  this  misfortune?"     "  Ah,  father," 
said  he,  "  I  embraced  the  religious  state  without  a  vocation  ;  I  abandoned 
it,  after  having  worn  the  habit  for  some  years,  and  returned  to  my  friends. 
These  received  me  coldly  ;  every  day  I  met  some  new  subject  of  chagrin, 
so  that  in  a  fit  of  desperation  I  associated  with  a  troop  of  banditti.     I 
lived  with  these  some  time,  but  heaven,  weary  of  my  crimes,  has  at  length 
delivered  me  to  the  arm  of  the  law,  and  I  am  condemned  to  expire  on 
the  wheel.     But  I  am  still  happy,  if  by  this  torment  I  can    avoid    the 
flames  of  hell."     Here  his  sighs  increased  to  such  a  height  that  Father 
Bernard,  greatly  affected,  said,  "  Be  consoled,  my  child  ;  since  the  holy 
Virgin  has  obtained  for  you  the  grace  of  true  contrition,  she  will  obtain 


THE  GLORIES  OF  MAR  Y.  151 

your  salvation.  Prepare  to  make  your  confession  at  once :  I  will  go  and 
bring  a  confessor  to  you."  Father  Bernard  departed,  and  before  he  re- 
turned, the  poor  penitent  breathed  his  last  with  gratitude  and  contrition. 

Prayer. 

O  worthy  Mother  of  God  !  how  dare  a  sinner,  so  unworthy  as  I,  ap- 
pear before  you  ?  I  am  the  last  of  sinners  ;  I  have  offended  the  divine 
Majesty  more  than  any  other  ;  since  I  cannot  recall  the  past,  help  me  to 
amend  the  present.  "  Have  pity  on  me,  O  Jesus,  my  Redeemer.  Holy 
Mother  of  God,  implore  Him  for  me.  If  you  do  not  wish  to  hear  my 
prayer,  say  in  whom  else  I  can  place  more  confidence,  or  to  whom 
should  I  go  to  find  more  mercy  ? " — St.  Anselm. 


CHAPTER  II. 

"  Vita  Dtdccdo"  (Our  Life  !     Our  Sweetness  !). 
I MARY    IS    OUR    LIFE,    SINCE    SHE    OBTAINS    US    THE    PARDON    OF    OUR    SINS. 

O  understand  well  why  the  Church  styles  Mary  our  life,  we  should 
know  that  grace  is  the  life  of  the  soul,  as  the  soul  is  the  life  of 
the  body,  and  that  the  blessed  Virgin,  in  obtaining  sinners  the 
grace  of  conversion,  restores  them  to  this  life.  The  Church  puts 
in  her  mouth  these  words  of  the  Proverbs:  "Those  who  find  me  shall 
find  grace,  and  he  who  finds  me  shall  find  life  and  salvation."  And  com- 
menting on  this  last  passage,  St.  Bonaventure  exclaims :  "  Hearken,  all 
ye  who  desire  the  kingdom  of  God  ;  honor  the  holy  Virgin,  and  you  shall 
find  life  and  salvation." 

St.  Bernardine  of  Sienna  asserts  that  if  God  has  not  destroyed  man 
after  his  sin,  it  was  in  consideration  of  the  blessed  Virgin,  and  out  of  the 
singular  love  He  bore  her ;  he  even  doubts  not  that  all  the  mercies 
granted  to  sinners  in  the  old  law  have  been  given  in  consideration  of 
Mary. 

With  good  reason  does  St.  Bernard  exhort  us  to  seek  grace  through 
her,  since  she  has  found  the  grace  which  we  have  lost.  "  Ne  timeas  in- 
venisti gratiam  "  (Fear  not,  for  you  have  found  grace),  said  the  angel  to 
her.  But  how  can  we  say  that  Mary  has  found  grace,  she  who,  in  her 
conception,  was  full  of  grace,  and  continued  in  it  as  long  as  she  abode  on 
earth  ?  One  is  only  said  to  "  find  "  that  which  he  possessed  not  before. 
"  It  is  for  sinners,"  says  Cardinal  Hugo,  "  that  Mary  has  found  grace, 
which  they  had  irretrievably  lost.  Hence,  let  them  come,"  he  continues, 
"  and  say  to  her  with  confidence,  '  render  us  what  belongs  to  us.'  "  The 
blessed  Virgin  herself  in  a  verse  of  the  Canticles  says,  "  that  she  has  been 
established  by  God  for  our  defence.  '  I  am  like  a  wall,  and  my  bosom 
is  a  strong  tower,'  and  hence  it  has  been  given  me  to  appease  the  Lord." 
Commenting  on  this,  St.  Bernard  takes  occasion  to  encourage  the  sinner. 
"  Go,",  does  he  say  to  him,  "  go  to  find  the  Mother  of  mercy  ;  discover  to 
her  the  wounds  of  thy  soul,  and  Mary,  showing  to  her  Son  the  breasts 
whence  He  drew  life  and  nourishment,  will  mollify  His  anger,  and  ap- 
pease His  wrath."     This  is  what  our  holy  mother  the  Church  alludes  to 


THE  GLORIES  OF  MARY.  153 

when  she  asks  the  Lord  to  bestow  on  us  the  powerful  assistance  of  Mary, 
that  we  may  be  delivered  from  our  iniquities. 

She  is  justly  compared  to  the  aurora,  "  because,"  says  Pope  Innocent, 
"  as  this  star  is  the  termination  of  the  night,  and  the  commencement  of 
the  day,  thus  Mary's  appearance  announced  to  the  world  the  end  of  the 
night  of  sin  and  the  dawning  of  the  day  of  grace."  And  this  effect,  which 
the  birth  of  Mary  produced,  is  every  day  produced  anew  in  the  souls  of 
the  faithful.  Scarcely  does  anyone  begin  to  honor  her,  than  he  is  already 
rescued  from  the  obscurity  of  sin  and  conducted  to  the  bright  path  of 
salvation.  "  Hence,"  cries  out  St.  Germanus,  "  O  Mother  of  God,  he  who 
pronounces  your  name  with  devotion  has  life  already,  or  is  on  the  point 
of  receiving  it." 

"  All  nations  shall  call  me  blessed,"  says  this  august  spouse  of  the 
Most  High,  in  her  sublime  canticle.  "  Yes,  my  sovereign,"  says  St.  Ber- 
nard, "  all  generations  shall  call  you  blessed,  because  it  is  by  you  your 
servants  obtain  the  life  of  grace,  and  the  gift  of  glory ;  through  you  it  is 
that  sinners  obtain  pardon,  and  the  just,  perseverance." 

"  Be  not  discouraged,  sinners,"  says  the  pious  Bernardine  of  Bastia  ; 
"though  your  sins  were  beyond  number,  recur  to  this  more  than  magnifi- 
cent Queen  ;  her  hands  are  full  of  mercy  ;  she  is  more  anxious  to  bestow 
her  favors  than  you  are  to  receive  them." 

St.  Andrew  of  Crete  styles  Mary  "  the  guarantee  of  pardon,  and  the 
pledge  of  reconciliation "  {Fidejussiio  divinarum  reconciliationum  quce 
datuo  pignore  fi£),  and  this  because  sinners  have  in  her  an  assurance  of 
forgiveness.  The  Lord  Himself  has  given  them  a  pledge  thereof  in  ren- 
dering her  intercession  all-powerful.  An  angel  told  St.  Bridget  that  the 
prophets  of  the  ancient  law  leaped  for  joy,  when  they  foresaw  that,  in 
consideration  of  Mary's  purity  and  humility,  God  would  be  appeased  and 
turn  away  His  wrath  from  those  who  had  most  iritated  Him.  She  is  that 
privileged  ark,  where  all  who  shelter  themselves  are  saved  from  external 
shipwreck  ;  and  as  the  ark  of  Noah  not  only  preserved  man,  but  even 
irrational  creatures,  thus  Mary,  the  ark  of  the  new  covenant,  indiscrimi- 
nately saves  the  just ;  that  is  to  say,  rational  beings  and  sinners,  figured 
by  creatures  void  of  intelligence.  Our  Lady  one  day  appeared  to  St. 
Gertrude,  covered  with  a  mantle,  under  which,  as  if  in  a  place  of  refuge, 
were  a  troop  of  ferocious  beasts,  as  lions,  tigers,  bears  and  leopards.  She 
was  so  far  from  driving  them  away,  that,  on  the  contrary,  she  patted  them 
with  her  hand,  and  received  them  with  great  pity  and  commiseration. 
By  this  vision,  the  saint  understood  that  the  greatest  sinners,  when  they 
recur  to  Mary,  are  safe  from  eternal  destruction.  Let  us,  then,  enter  this 
ark  ;  let  us  conceal  ourselves  under  the  mantle  of  Mary  ;  we  there  shall 
find  life  and  salvation. 


!54  THE  GLORIES  OF  MARY. 

Example. 

Father  Bovius  relates  that  a  woman  of  bad  life,  named  Helen,  having 
by  chance  heard  a  sermon  on  the  devotion  of  the  rosary,  immediately 
purchased  a  copy,  unknown  to  any  one,  and  began  to  recite  it,  not,  in- 
deed, through  devotion,  but  she  found  in  it  such  satisfaction,  that  she  was 
never  tired  repeating  it.  By  this  good  custom,  she  in  time  began  to  con- 
ceive a  horror  of  her  past  life,  so  that  her  conscience  gave  her  no  repose. 
Compelled  in  some  manner  to  have  recourse  to  the  sacrament  of  penance, 
she  made  her  confession  with  such  marks  of  contrition  that  the  confessor 
was  amazed.  The  confession  being  finished,  having  cast  herself  at  the 
altar  of  the  holy  Virgin  to  thank  her  and  recite  the  rosary,  our  Lady 
spoke  to  her  thus :  M  Helen,  you  have  sufficiently  offended  my  Son  and 
me  :  change  your  life  and  I  will  share  my  graces  with  you."  Full  of  con- 
fusion, the  poor  penitent  said,  "  Alas,  holy  Virgin  !  it  is  true  I  have  been 
a  monster  of  iniquity,  but  your  power  is  great ;  help  me  to  amend.  I 
give  myself  to  you,  and  resolve  to  spend  the  rest  of  my  life  in  doing  pen- 
ance." In  those  sentiments  Helen  distributed  all  she  possessed  to  the 
poor,  and  embraced  a  most  austere  life.  Temptations  the  most  frightful 
assailed  her,  but  Mary  procured  her  a  complete  victory  over  them.  She 
was  favored  by  many  supernatural  graces  ;  as  visions,  revelations,  and 
even  with  the  gift  of  prophecy  in  the  course  of  her  life  ;  and  some  time 
before  her  death,  of  which  she  was  advised  from  heaven,  the  Mother 
of  God  came  to  visit  her,  in  company  with  her  Son,  and  her  soul  was 
seen  ascending  to  the  realms  of  bliss  in  the  shape  of  a  white  dove. — Exam- 
ple of  the  holy  Virgin  s  patronage. 

Prayer. 

O  Mother  of  my  God,  you,  whom  the  Church  styles  the  refuge  of  sin- 
ners, behold  me  at  your  feet,  imploring  your  compassion.  Be  moved  at 
my  miseries,  I  conjure  you,  by  the  inestimable  price  of  our  redemption 
and  in  the  name  of  all  it  has  cost  your  Son  to  rescue  us  from  the  captiv- 
ity of  the  devil.  I  offer  you  all  this  Man-God  has  suffered  from  the  mo- 
ment of  His  incarnation  in  your  chaste  womb  until  that  of  His  death 
on  the  cross,  the  poverty  and  humiliation  of  His  birth,  the  inconveniences 
of  His  flight  into  Egypt,  the  fatigues,  labors  and  contradictions  of  His 
life,  all  the  pains  of  His  soul,  and  torments  of  His  body,  during  His  pas- 
sion ;  the  treason  of  Judas,  the  ingratitude  of  the  Jews,  the  flight  of  the 
Apostles,  the  grief  your  affliction  caused  Him,  blessed  Mother  ;  the  con- 
tempt, the  blows,  the  whips,  the  thorns,  the  nails,  the  cross,  the  effusion 
of  all  His  blood,  and  entreat  you  by  the  love  you  bear  this  divine  Son, 
and  in  consideration  of  all  He  has  endured,  to  extend  a  protecting  hand 


THE  GLORIES  OF  MARY.  155 

to  a  criminal  who  has  deserved  the  fire  of  hell,  and  draw  him  from  the 
abyss  of  sin. 

2 — MARY,  AGAIN,  IS  OUR  LIFE,  BECAUSE  SHE  OBTAINS  US  PERSEVERANCE. 

Final  perseverance  is  so  great  a  gift,  that  we  cannot,  as  the  Council 
of  Trent  teaches,  merit  it  by  any  exertion  of  ours  :  "  However,"  says  St. 
Augustin,  "it  is  given  to  those  who  ask  ;"  "  and  provided,"  teaches  Fa- 
ther Suarez,  "that  we  persevere  in  demanding  it,  we  are  sure  of  being 
heard."  Now  if  (as  I  hold  for  certain,  according  to  the  common  opinion 
of  divines),  if,  I  say,  every  grace  we  receive  passes  through  the  hands  of 
Mary,  it  is  certain  that  this  of  final  perseverance  is  also  her  gift.  She 
herself  promises  this  grace  to  all  her  faithful  servants :  "  They  who  work 
with  me  shall  not  sin  ;  they  who  make  me  known  will  have  life  ever- 
lasting." To  preserve  the  life  of  grace  we  stand  in  need  of  spiritual 
strength,  which  will  enable  us  to  withstand  all  the  attacks  of  our  ene- 
mies ;  and  this  strength  is  only  obtained  by  Mary — "  Mine  is  strength  ; 
by  me  kings  reign."  "  Strength  is  my  portion,"  says  Mary  ;  "  God  has 
imparted  it  to  me,  in  order  that  I  may  bestow  it  on  my  servants.  It  is 
by  me  they  govern  their  senses  and  rule  over  their  passions,  that  they 
may  render  themselves  worthy  of  reigning  eternally  in  heaven." 

Mary  is  that  tower,  whence,  it  is  said  in  the  Canticles,  a  thousand 
bucklers  are  suspended  with  all  the  arms  of  the  valiant  men.  To  all  her 
servants  who  have  recourse  to  her  in  their  combats,  she  is,  as  it  were,  an 
impregnable  tower,  fortified  with  arms  of  every  description,  to  enable 
them  to  fight  against  hell. 

It  is  for  this  same  reason  the  holy  Virgin  is  likened  to  a  plane-tree  : 
"  Quasi platanus  exaltata  sum /"  "the  leaf  of  this  tree,"  remarks  Cardinal 
Hugo,  "  has  the  form  of  a  shield  ; "  thus  Mary  is  the  shield  of  all  who 
place  themselves  under  her  protection.  The  blessed  Amedee  explains 
this  name  of  plane-tree,  given  to  the  blessed  Virgin,  after  another  man- 
ner. "  As  the  plane-tree,"  says  he,  "  by  its  foliage  shelters  travelers 
against  the  chilling  blast  and  the  burning  sun,  thus  men  find  under  the 
mantle  of  Mary  a  secure  retreat  against  the  heat  of  the  passions  and  the 
force  of  temptations." 

Poor  souls,  what  are  you  thinking  of  when  you  abandon  Mary,  when 
you  cease  crying  to  her  for  protection  ?  "  Take  away  the  sun,"  says  St. 
Bernard,  "  and  what  does  the  world  become?  An  abode  of  horror,  a 
chaos  of  confusion  ;  thus  let  a  soul  abandon  Mary,  and  she  is  seated  in 
darkness,  that  darkness  which  the  Holy  Spirit  says,  '  favors  the  passage 
of  the  beasts  of  the  forest.'"  "Woe  to  him,"  says  St.  Anselm,  "who 
despises  the  light  of  this  sun,  that  is,  who  neglects  Mary  ;  it  is  soon  night 
with  him,  and  his  soul  becomes  a  haunt  of  sin  and  of  devils."     St.  Fran- 


156  THE  GLORIES  OF  MARY. 

cis  Borgia  doubted,  and  with  reason,  of  the  perseverance  of  such  as  had 
not  a  special  devotion  to  Mary.  Inquiring,  one  day,  of  the  novices,  to 
which  saint  each  one  was  most  devoted,  he  perceived  that  some  among 
them  were  wanting  in  devotion  to  the  blessed  Virgin,  whereupon  he  no- 
tified the  master  of  novices,  and  desired  him  to  have  a  particular  watch 
on  these  young  people.  The  event  justified  the  saint's  fears ;  all  those 
who  had  not  honored  Mary  lost  the  grace  of  their  vocation  and  quitted 
the  society.. 

St.  Germanus  had  reason  to  call  Mary  "  The  respiration  of  Chris- 
tians ;"  for  as  the  body  cannot  exist  without  breathing,  so  the  soul  cannot 
live  without  recurring  to  the  Mother  of  God.  The  blessed  Alain,  being 
once  assailed  by  violent  temptations,  was  on  the  point  of  yielding  for 
want  of  recommending  himself  to  Mary.  Being  always  devout  to  her, 
this  holy  Virgin  appeared  suddenly,  and,  striking  him  on  the  cheek,  said, 
"If  thou  hadst  invoked  me,  Alain,  thou  wouldst  not  be  now  in  this  im- 
minent danger." 

"  Happy  is  the  man  who  hears  my  voice,"  says  the  Queen  of  heaven, 
"  who  rises  early  to  seek  me,  and  who  watches  at  the  door  of  my  mercy." 
Yes,  Mary  will  obtain  for  such  a  person  strength  to  rise  from  his  sin  and 
light  to  walk  in  the  way  of  perfection.  Hence  it  is,  according  to  the 
beautiful  expression  of  Innocent  III.,  that  she  is  called  Luna  in  node,  Au- 
rora in  diluculo,  Sol  in  die :  moon  for  him  who  is  in  the  night  of  sin  ;  Au- 
rora, morning  star,  for  him,  who,  already  enlightened,  is  trying  to  advance 
in  his  course ;  sun,  in  fine,  for  him  who  is  confirmed  in  grace,  that  he  may 
fall  no  more  over  the  precipice. 

Theologians  apply  to  Mary  these  words  of  Ecclesiasticus,  "  Her  chains 
are  chains  of  salvation."  "  What  are  these  chains,"  says  St.  Laurence 
Justinian,  "  but  the  fetters  with  which  Mary  binds  her  servants,  that  they 
may  not  escape  from  her  service?"  St.  Bonaventure  gives  a  similar  ex- 
planation to  those  words  which  occur  in  the  office  of  the  holy  Virginj 
"My  abode  is  in  the  full  assembly  of  the  saints,"  for  he  says  that  "not 
only  is  Mary  established  in  the  plenitude  of  charity,  but  that  she  therein 
retains  the  saints." 

Of  her  servants  it  is  said,  "They  are  doubly  clothed."  This  double 
garment,  according  to  the  interpretation  of  Cornelius  a  Lapide,  are  her 
own  virtues  and  those  of  her  Son;  with  these  she  covers  her  faithfuf  ser- 
vants, that,  provided  against  the  cold  blast  of  sin,  they  may  persevere  to 
the  end.  Hence  St.  Philip  Neri  used  to  say  to  his  penitents,  "  My  chil- 
dren, if  you  wish  to  persevere,  be  devout  to  Mary."  The  venerable  Berch- 
man,  S.  J.,  said,  also,  "  That  he  who  loves  Mary  will  persevere  to  the  end." 
And  Abbot  Rupert  draws  from  the  parable  of  the  prodigal  a  very  ingen- 
ious reflection  to  the  same  effect.     "  If  this  libertine  child,"  said  he,  "had 


THE  GLORIES  OF  MARY.  157 

his  Mother,  he  would  never  have  abandoned  his  paternal  home,  or  he 
would  have  returned  sooner."  Thus,  he  who  has  Mary  for  Mother, 
never  abandons  God,  or  if  he  does,  he  soon  seeks  Him  again. 

Oh,  if  all  men  loved  this  most  merciful  Mother,  and  had  recourse  to 
her  in  the  hour  of  temptation,  we  would  seldom  see  any  one  lost  or  suf- 
'  fer  shipwreck.  We  fall,  and  we  are  lost,  when  we  fail  to  invoke  her  as- 
sistance. St.  Laurence  Justinian  applies  to  the  blessed  Virgin  these  words 
of  Ecclesiasticus —  "  I  walked  on  the  waves  of  the  sea  ;  "  for  he  makes  her 
say,  "  I  walked  on  the  waves  of  the  sea  with  my  servants,  in  order  to  save 
them  from  a  melancholy  shipwreck." 

St.  Thomas  Villanova  says,  "  When  the  birds  of  prey  (meaning  the 
devils)  pounce  on  us,  let  us  imitate  the  chickens,  who,  when  the  hawk  ap- 
pears, fly  for  refuge  under  the  wings  of  their  mother  ;  let  us  fly  to  Mary, 
without  losing  a  moment,  and  she  will  secure  us  in  her  maternal  bosom. 
O  Mary,"  continues  the  saint,  addressing  the  Queen  of  heaven,  "  it  is  for 
you  to  defend  us,  since  you,  after  God,  are  our  refuge,  our  protectress, 
our  sweetest  hope."  We  shall  conclude  with  the  words  of  St.  Bernard  : 
"  Christian,  whoever  thou  art,  thy  life  on  earth  is  a  perilous  navigation. 
If  thou  dost  not  wish  to  be  drowned,  turn  not  away  thy  eyes  from  this 
brilliant  star  ;  look  up  at  the  star  of  mariners  ;  invoke  Mary  in  occasions 
of  sin,  in  the  struggle  of  temptation,  in  doubt ;  in  the  midst  of  danger  call 
Mary  to  thy  aid  ;  let  her  powerful  name  be  ever  in  thy  heart  and  on  thy 
lips,  to  inspire  thee  with  confidence  ;  trust  in  Mary,  and  thou  wilt  not  fall 
into  despair ;  follow  her,  and  thou  wilt  not  stray  ;  let  her  hand  protect 
thee,  and  thou  wilt  have  nothing  to  fear ;  let  her  be  thy  guide,  and  thou 
wilt  infallibly  arrive  at  the  haven  of  salvation.  Sic  fac  et  vivis  (This  do, 
and  thou  shalt  live). 

Example. 

In  the  lives  of  the  fathers  of  the  desert,  we  read  that  Mary,  surnamed 
"  of  Egypt,"  at  the  age  of  twelve  years,  through  a  spirit  of  licentiousness, 
fled  from  her  paternal  home,  and  came  to  Alexandria,  where  her  debauch- 
eries were  the  scandal  of  the  inhabitants.  After  sixteen  years  spent  in 
crimes  and  disorders,  she  one  day  took  a  fancy  to  embark  with  some  pil- 
grims who  were  going  to  Jerusalem  to  celebrate  the  festival  of  the  exalta- 
tion of  the  holy  cross.  When  she  had  arrived  in  the  city,  a  pure  senti- 
ment of  curiosity  led  her  to  the  church  of  the  solemnity  ;  but  as  she  was 
going  to  enter,  she  found  herself  repulsed  by  an  invisible  hand.  Again 
and  again  she  tried  to  mingle  in  the  throng,  but  in  vain — she  was  not  able 
to  pass  the  threshold.  Struck  by  the  event,  the  poor  sinner  entered  into 
herself,  and  being  suddenly  illumined  from  on  high,  she  felt  that  God  re- 
fused her  admission  to  His  house,  because  of  her  wickedness.     At  this 


1 5  3  THE  GL t  >RIES  OF  MAR  Y. 

moment,  happening  to  raise  her  eyes,  she  perceived,  painted  on  the  wall 
of  the  church,  an  image  of  the  holy  Virgin  ;  she  prostrated  herself  before 
it,  and,  bursting  into  tears,  said  in  her  heart,  "  O  Mother  of  my  God,  have 
pity  on  a  miserable  creature  ;  as  you  are  the  refuge  of  sinners,  do  not  re- 
fuse me  the  consolation  of  seeing  and  adoring  that  sacred  wood  on  which 
my  Saviour,  your  Son,  has  shed  His  blood  to  redeem  me  :  after  doing  so, 
I  promise  you  to  go  wherever  you- please,  to  weep  and  bewail,  the  rest  of 
my  life,  the  follies  and  disorders  of  my  ill-spent  youth."  After  saying 
this,  she  felt  an  interior  assurance  that  she  could  now  enter,  whereupon 
she  tried,  and,  finding  no  opposition,  she  paid  her  homage  to  the  sacred 
instrument  of  redemption,  with  great  sorrow  and  compunction.  On  com- 
ing out,  she  again  went  to  the  holy  image,  saying  u  O  Mother  of  God, 
my  protectress,  what  shall  I  do  ?  Whither  do  you  wish  me  to  go  ? "  On 
which  a  voice  answered,  "  Go  beyond  the  Jordan,  and  thou  shalt  find  thy 
place  of  abode."  The  poor  sinful  Mary  then  made  a  general  confession 
of  her  whole  life  ;  and  after  having  received  the  holy  Communion,  bent 
her  course,  as  directed  by  the  holy  Virgin,  to  the  place  of  her  penance. 
During  the  first  seventeen  years  she  spent  in  this  place,  she  had  combats 
the  most  violent  to  sustain  against  the  enemy  ;  her  only  shield  was  to  in- 
voke Mary,  and  by  this  simple  means  she  remained  victorious,  and  spent 
the  last  thirty  years  of  her  life  in  great  peace  and  tranquillity.  The  year 
before  she  died,  by  a  particular  disposition  of  divine  providence,  she  was 
discovered  by  Abbot  Zozymus,  a  holy  solitary,  who  had  gone  into  the 
desert  to  spend  the  Lent  in  greater  solitude.  After  relating  her  history 
to  him,  she  begged  that  when  he  came  next,  he  would  bring  her  the  holy 
Communion.  He  did  so,  and,  when  separating,  she  invited  him  to  return, 
the  following  Lent,  to  the  spot  where  he  had  first  seen  her  ;  but  what  was 
his  astonishment  to  find  her  dead,  and  her  body  environed  with  celestial 
light.  These  words  were  written  near  her,  in  the  sand  :  "  Abbot  Zozy- 
mus, bury  here  the  body  of  poor  Mary,  the  sinner,  and  pray  for  the  repose 
of  her  soul."  Having  interred  the  sacred  remains,  he  returned  to  his  mon- 
astery, and  related  to  his  brethren  the  wonders  of  the  divine  mercies 
toward  this  happy  penitent. 

Prayer. 

O  holy  Virgin,  deign  to  manifest  your  generosity  toward  me,  a  mis- 
erable sinner.  If  you  grant  me  your  aid,  what  can  I  fear  ?  No,  I  shall 
no  longer  apprehend  either  my  sins,  since  you  can  repair  them,  or  the 
devils,  since  you  are  more  powerful  than  hell — or  your  Son,  justly  irri- 
tated, since  one  word  from  you  will  appease  Him.  I  shall  only  fear  for 
myself,  and  that,  forgetting  to  invoke  you,  I  may  be  lost.  But  this  will 
not  be  the  case.     I  promise  you  to-day  to  recur  to  you  in  all   my  wants, 


THE  GLORIES  OF  MARY.  159 

and  that  during  life,  and  at  my  death,  your  name  and  remembrance  shall 
be  the  delight  of  my  soul.     Amen. 

3 MARY  RENDERS  DEATH  SWEET  TO  HER  SERVANTS. 

Dulcedo  (Our  Sweetness). 

"  He  that  is  a  friend  loveth  at  all  times,  and  a  brother  is  proved  in 
time  of  need."  True  friends  and  devoted  parents  are  known  rather  in 
adversity  than  in  prosperity.  False  ones  are  most  assiduous  when  for- 
tune smiles,  but  if  we  fall  into  disgrace,  if  we  are  sick,  and,  above  all,  when 
we  are  dying,  they  forsake  us.  Mary  never  treats  her  servants  thus  ;  she 
has  never  abandoned  her  friends  in  their  misfortunes,  still  less  in  the  ago- 
nies of  death,  the  greatest  misery  incident  to  humanity  ;  she  is  our  life  in 
the  place  of  our  exile  ;  she  is  our  sweetness  at  the  hour  of  death,  in  ren- 
dering this  dread  moment  happy  and  serene  ;  since  that  eventful  day, 
when  this  blessed  Virgin  had  both  the  grief  and  consolation  to  assist  her 
Son,  the  chief  of  the  predestined,  at  His  last  hour,  she  has  been  deputed 
to  assist  His  members  when  in  like  circumstances,  and  hence  the  Church 
says,  "  Pray  for  us  sinners,  now,  and  at  the  hour  of  our  death."  What 
dire  anguish  fills  poor  dying  creatures,  when  remorse  of  conscience,  a 
fear  of  the  divine  judgment  and  an  uncertainty  of  their  salvation,  com- 
bine to  torment  them.  Hell,  which  then  "  has  but  a  little  time,"  redoubles 
its  rage,  and  makes  one  desperate  effort  to  seize  that  prey  of  which  it  has 
been  always  in  quest,  and  which  is  now  going  to  escape  it.  To  this  last 
combat  the  devil,  who  has  ever  been  setting  snares  for  the  soul,  comes 
not  alone  ;  he  brings  with  him  innumerable  legions  of  wicked  spirits  ; 
witness  what  we  read  of  St.  Andrew  Avellinus.  During  his  agony  he 
had  so  terrible  a  combat  to  sustain  against  them  that  all  the  religious 
who  attended  him  were  seized  with  fear  and  consternation.  The  coun- 
tenance of  the  saint  became  livid  ;  he  trembled  all  over ;  he  gnashed  his 
teeth,  and  tears  flowed  in  abundance  from  his  eyes.  Such  a  spectacle 
caused  all  the  assistants  to  weep  ;  each  one  trembled  for  himself,  seeing 
a  saint  die  in  such  a  manner  ;  one  thing  alone  consoled  them — it  was,  that 
the  dying  person  often  turned  his  eyes  toward  a  picture  of  the  holy  Vir- 
gin, to  implore  her  aid,  as  it  were,  and  remembering  to  have  heard  him 
say  more  than  once  during  life  that  Mary  would  be  his  refuge  at  the  hour 
of  death.  Nor  was  he  disappointed  ;  his  agitations  soon  ceased,  his 
countenance  resumed  its  wonted  calm ;  keeping  his  eyes  still  fastened  to 
the  image  of  his  protectress,  he  bent  his  head  in  token  of  gratitude,  and 
sweetly  rendered  up  his  soul  into  her  hands.  It  is  supposed  she  then 
manifested  herself  to  him,  and  conducted  him  to  heaven.  It  is  certain, 
at  least,  that  a  Capuchin  nun,  who  was  just  then  at  the  point  of  death, 


160  THE  GLORIES  OF  MARY. 

turning  toward  the  religious  who  assisted  her,  said,  "  Recite  the  '  Ave 
Maria,'  for  a  saint  ascends  just  now  into  heaven." 

Oh,  how  these  rebellious  spirits  fly  at  the  sight  of  our  Queen  !  If  Mary 
be  at  our  side,  what  can  all  the  powers  of  hell  avail  against  us  ?  David, 
reflecting  on  this  formidable  moment,  says,  "  If  I  shall  walk  in  the  shades 
of  death,  thy  rod  and  thy  staff  shall  uphold  me."  Cardinal  Hugo  says, 
"  that  by  the  staff  we  are  to  understand  the  cross  of  Jesus,  and  by  the 
rod,  the  intercession  of  Mary,  who  is  the  rod  of  the  root  of  Jesus."  "The 
divine  Mary,"  writes  St.  Peter  Damian,  "  is  that  powerful  rod  which  puts 
to  flight  all  the  infernal  host."  When  F.  Emanuel  Padial,  S.  J.,  was  on  his 
death-bed,  Mary  appeared,  and  spoke  to  him  these  consoling  words  : 
"The  hour  is  at  length  come  in  which  the  angels,  rejoicing  with  thee, 
are  going  to  exclaim,  '  O  happy  labors,  O  mortifications  abundantly  rec- 
ompensed ! "  At  the  same  time  a  troop  of  infernal  spirits  were  heard 
to  exclaim:  "  Alas,  we  can  do  nothing  against  this  man,  because  she  who 
is  without  stain  protects  him." 

St.  Bonaventure  says,  "  that  Mary  sends  the  blessed  spirits  with  the 
Archangel  Michael  at  their  head,  to  the  succor  of  the  faithful  in  their  last 
hour,  that  they  may  protect  against  their  enemies  and  conduct  to  heaven 
such  as  have  been  faithful  in  invoking  her  during  life." 

"  When  a  man  is  at  the  point  of  death,  all  hell  is  in  commotion,"  says 
the  Prophet  Isaias,  "  and  raises  up  against  him  the  giants,  that  is,  the 
most  formidable  demons,  in  order  that  they  may  seduce  his  soul  into  sin, 
and  afterward  accuse  it,  when  it  shall  be  presented  before  the  tribunal  of 
Jesus  Christ ;  but  if  this  soul  be  defended  by  Mary,  the  devils  will  not 
dare  to  accuse  it,  because  they  know  the  sovereign  Judge  has  never  con- 
demned any  of  those  who  were  protected  by  His  Mother." 

St.  Jerome  assures  the  virgin  Eustochium,  in  his  epistle,  that  Mary, 
not  content  with  assisting  her  servants  at  their  last  hour,  comes  also  to 
meet  them,  and  presents  them  herself  before  the  judgment-seat  ;  this 
agrees  with  what  she  herself  taught  St.  Bridget ;  speaking  of  those  who 
have  been  devoted  to  her  during  life,  "  My  well-beloved  daughter,"  said 
she,  "  I,  as  their  Mistress  and  Mother,  go  to  meet  my  servants,  in  order 
to  be  their  strength  and  consolation."  A  son  of  this  great  saint,  named 
Charles,  happily  experienced  this  truth  ;  he  had  embraced  the  dangerous 
profession  of  arms,  and,  dying  on  the  field  of  battle,  his  mother  never 
ceased  to  sigh  and  weep  before  God,  fearing  for  his  eternal  salvation  ; 
until  the  holy  Virgin,  compassionating  the  afflicted  mother,  revealed  to 
her  that  she  had  assisted  her  son  in  his  last  moments,  and  that  he  was 
saved  in  consequence  of  his  devotion  to  her  ;  afterward  St.  Bridget  saw 
Jesus  Christ  on  His  throne,'and  the  devil  presenting  Him  two  accusations 
against  the  holy  Virgin ;  the  one  was,  that  she  hindered  him  from  tempt- 


THE  GLORIES  OF  MARY.  161 

ing  Prince  Charles,  at  his  death,  and  the  other,  that  she  had  carried  his 
soul  to  judgment,  without  giving  him  time  to  assert  his  claims  to  it. 
Jesus  Christ  then  chased  away  the  infernal  fiend,  and  Charles  was  carried 
into  heaven. 

"Her  bonds  are  the  bonds  of  salvation;"  in  the  last  hour,  you  will 
find  rest  in  her.  Oh,  dear  Christian,  what  shall  be  your  joy  at  the  last 
hour,  if  you  have  lived  in  the  sweet  service  of  Mary  !  Happy  chains  ! 
precious  slavery !  which  will  infuse  into  your  soul  a  sweet  calm,  the  fore- 
taste of  eternal  peace.  F.  Suarez,  S.  J.,  a  great  servant  of  Mary,  was  so 
replenished  with  consolation  at  his  last  hour,  that  he  exclaimed,  "No,  I 
never  could  believe  it  was  so  sweet  to  die."  You,  too,  will  experience  a 
like  sentiment,  if  you  shall  have  loved  this  good  Mother  ;  she  is  faithful 
to  her  children,  when  they  have  been  faithful  to  her  ;  and  when  they 
have  venerated  her  through  life,  in  visiting  her  churches,  reciting  her 
rosary,  fasting  in  her  honor,  and,  above  all,  in  uniting  to  these  pious  prac- 
tices a  homage  much  more  agreeable,  which  is  to  thank  her  for  her  bene- 
fits, and  to  render  themselves  more  and  more  worthy  of  her  powerful 
protection. 

Though  you  may  have  hitherto  lived  in  sin,  you  will  not  be  deprived 
of  this  consolation,  if  to-day  you  begin  to  change  your  life,  and  enter  into 
the  service  of  the  Queen  of  heaven.  The  brother  of  St.  Peter  Damian  is 
an  example  of  this  truth  :  this  man,  whose  name  was  Martin,  had  the  mis- 
fortune to  commit  a  most  grievous  sin ;  entering  into  himself,  prostrated 
before  an  altar  of  the  holy  Virgin  to  bewail  his  fate,  he  repeated  this 
prayer  :  "  O  my  patroness,  mirror  of  chastity,  I  have,  by  my  impurity, 
sinned  against  God,  and  against  thee  ;  miserable  wretch  that  I  am,  I  have 
no  other  resource  but  to  make  myself  thy  slave  ;  deign  to  accept  me  in 
that  quality  ; "  then  taking  off  his  cincture,  he  placed  it  round  his  neck  in 
token  of  slavery.  In  a  short  time  after  he  died.  During  his  illness,  he 
one  morning  said  to  his  attendants,  "  Rise,  rise,  salute  my  mistress  ; "  then 
he  added,  "from  whence  comes  this  favor,  O  Queen  of  heaven,  that  you 
condescend  to  visit  your  poor  slave  ? "  At  that  moment  Peter,  his  brother, 
having  entered  the  room,  he  related  to  him  how  the  blessed  Virgin  had 
visited  him,  and  complained  that  his  servants  remained  sitting  in  presence 
of  the  Queen  of  heaven  ;  shortly  after,  he  peacefully  slept  in  the  Lord. 

But  if,  in  this  dread  moment,  my  dear  reader,  your  past  sins  come  to 
trouble  you,  and  cast  you  into  despair,  Mary  will  come  to  reanimate  your 
confidence,  as  she  did  to  Adolphus,  count  of  Alsace.  This  good  man,  who 
quitted  the  honors  of  the  world  to  embrace  the  humiliations  of  the  cross 
in  the  order  of  St.  Francis,  was  very  devout  to  Mary.  In  his  last  illness, 
the  recollection  of  the  life  he  had  lived  in  the  world  made  him  greatly 
apprehend  the  divine  judgments,  and  tremble  for  his  salvation  ;  till  Mary, 


1 62  THE  GL  ( 1RIES  t  )F  M.  I R ) '. 

who  never  sleeps  in  the  necessities  of  her  servants,  suddenly  presented 
herself  before  him,  and  addressed  him  in  these  consoling  words, 
\dolphus,  my  dear  Adolphus,  thou  art  devout  to  me,  and  dost  thou 
fear  death  ? "  Their  effect  was  most  powerful  ;  all  apprehension  immedi- 
ately ceased,  and  Adolphus  expired  in  the  greatest  peace  and  confidence. 
Although  we  are  sinners,  let  us  animate  our  confidence,  since  Mary 
will  not  forget  us  at  our  last  hour.  She  once  told  St.  Matilda  that  she 
never  absented  herself  from  the  deathbed  of  such  as  had  served  her  faith- 
fully during  life  ;  we  would  never  finish,  if  we  recounted  all  the  examples 
we  have  of  this  truth  :  we  shall  content  ourselves  with  the  following : 

Example. 

When  St.  Dominic  labored  in  Carcaissone,  against  the  Albigensian 
heresy,  they  brought  him  one  possessed,  to  be  exorcised,  whence  he  took 
occasion  to  make  the  devil  confess,  by  the  mouth  of  him  whom  he  pos- 
sessed, a  truth  that  cannot  be  too  often  inculcated,  to  excite  all  to  confi- 
dence in  the  Mother  of  God  ;  for,  forced  by  the  command  of  the  saint, 
the  enemy  said,  in  the  presence  of  an  immense  concourse  of  persons  who 
ran  to  the  spectacle,  that  she  upset  his  designs,  and  rendered  his  meas- 
ures abortive ;  that  she  every  hour  snatched  souls  from  him  (this  he  thought 
himself  assured  of)  ;  that  several  at  the  hour  of  death  obtained  salvation 
by  her  intercession,  and,  in  fine,  that  not  one  of  those  who  faithfully  served 
her  had  ever  been  lost. 

Thus  did  the  force  of  truth  compel  even  the  father  of  lies  to  testify 
this  for  our  instruction  and  consolation. —  True  Devotion  to  the  Blessed 
Virgin. 

Prayer. 

O  my  tender  Mother,  what  shall  be  the  end  of  the  miserable  sinner 
that  is  before  you  ?  When  I  think  of  the  terrible  moment  at  which  I  shall 
have  to  render  to  God  an  account  of  my  conduct,  and  when  I  remember 
how  often  I  have,  by  my  sins,  written  the  sentence  of  my  own  condemna- 
tion, fear  penetrates  my  bowels,  and  dries  up  the  very  marrow  of  my 
bones.  O  consolation  of  the  afflicted,  have  pity  on  me  ;  remorse  of  con- 
science gnaws  me,  my  best  actions  are  but  imperfectly  performed  ;  hell 
waits  to  carry  off  my  soul.  Divine  justice  must  be  satisfied  :  what,  then, 
shall  become  of  me  ?  What  shall  be  my  eternal  lot  ?  Alas,  without  you 
I  am  lost ;  obtain  for  me  a  true  sorrow  for  my  sins,  grace  to  amend  and 
persevere  during  life,  but  above  all,  in  the  agonies  of  death.  Mary,  my 
hope  henceforth  more  than  ever,  do  not  abandon  me,  but  support  my 
confidence  lest  I  fall  into  despair.     Amen. 


CHAPTER  III. 

Spes  nostra  Salve  (Hail  our  Hope). 
I MARY  IS  THE  HOPE  OF  ALL  THE  CHILDREN  OF  ADAM. 


ERETICS  cannot  bear  to  hear  us  style  Mary  our  hope  ;  they  pre- 
tend that  we  cannot  hope  but  in  God  alone,  from  this  text  of 
Scripture,  "Cursed  is  the  man  that  trusts  in  man."  "Mary," 
say  they,  "  is  a  creature,  and  how  can  a  creature  be  our  hope  ? " 
Thus  heretics  argue  ;  but  in  spite  of  their  accusations,  the  Church  wishes 
that  priests  and  religious,  in  the  name  of  all  the  faithful,  should  every 
day  raise  their  voice,  and  invoke  Mary  under  that  title  so  sweet,  "  Hope 
of  Christians." 

St.  Thomas,  the  angel  of  the  schools,  teaches  that  we  can  hope  in  a 
person  after  two  different  ways  ;  either  as  a  principal  or  intermediate 
cause.  When  one  solicits  a  favor  from  a  king,  though  it  is  expected  from 
him  because  the  only  dispenser,  it  is  hoped  from  his  minister  as  an  inter- 
cessor or  mediator  ;  undoubtedly  it  is  the  king  who  bestows  the  favor, 
but  he  does  so  at  the  prayer  of  his  favorite  ;  and  the  suppliant  has  reason 
to  say  that  he  hopes  in  the  minister  who  presents  his  suit.  Now  the 
King  of  heaven,  whose  bounty  is  infinite,  desiring  nothing  so  ardently  as 
to  confer  His  favors  on  us,  in  order  to  increase  our  confidence  in  Him, 
has  given  us  His  Mother  for  our  Mother,  and  in  her  hands  resigned  (if 
we  might  say  so)  His  omnipotence  in  the  sphere  of  grace,  that  we  might 
place  in  her  the  hope  of  our  salvation,  and  all  the  help  necessary  to  attain 
it.  Those,  indeed,  are  cursed  by  God  who  hope  in  the  creature  without 
reference  to  God,  as  certain  sinners  do  who  think  nothing  of  forfeiting 
the  friendship  of  the  Most  High  for  that  of  man  ;  but  those  are  blessed, 
truly  blessed,  who  hope  in  Mary  as  being  the  Mother  of  God  ;  He  Him- 
self being  pleased  in  seeing  this  blessed  woman  honored,  from  whom 
alone  He  has  received  more  glory  than  from  all  men  and  angels  together. 

Mary  is  our  hope,  since,  as  Cardinal  Bellermine  says,  "  we  may  hope 
to  obtain  by  her  intercession  what  we  could  not  flatter  ourselves  to  ob- 
tain by  our  own  prayers  ; "  "  and  to  recur  to  the  holy  Virgin  in  this  hope," 
says  St.Anselm,  "is  not  to  distrust  the  divine  mercy,  but  to  fear  our  own 
unworthiness." 


1 64  THE  GLORIES  OF  MAR ) '. 

With  reason,  then,  does  the  Church  style  Mary,  "Mother  of  holy 
hope  ;"  it  suits  her  admirably,  since  it  is  not  the  vain  hope  of  perishable, 
passing  goods  she  creates  in  us,  but  the  blessed  hope  of  eternal  treasures. 
"  I  salute  you,  hope  of  my  soul,"  says  St.  Ephrem  to  this  blessed  Mother  ; 
"  I  salute  you,  the  protectress  of  sinners,  the  rampart  of  Christians,  and 
the  salvation  of  the  world."  The  same  saint,  considering  that  by  an  ad- 
mirable disposition  of  His  providence,  God  has  willed  that  all  who  are 
saved  may  be  saved  by  means  of  Mary,  says  to  her,  "Queen  of  heaven, 
never  cease  to  protect  us,  since,  next  to  God,  you  are  our  only  hope." 

God  commanded  Moses  to  make  the  propitiatory  of  most  pure  gold, 
because  it  was  from  thence  He  wished  to  speak  to  him.  A  learned  writer 
says,  that  "  Mary  is  the  propitiatory  of  the  Christian  people,  whence  our 
Lord  gives  them  answers  of  pardon  and  forgiveness,  and  dispenses  to 
them  His  gifts  and  graces."  "  Why,"  asks  St.  Irenaeus,  "  was  not  the 
mystery  of  the  incarnation  accomplished  without  the  consent  of  the  Vir- 
gin ?  It  is,"  he  replies,  "  because  God  wishes  she  may  be  the  principal 
of  all  good  in  the  law  of  grace."  "  O  Mary,"  exclaims  the  devout  Blosius, 
"  who  could  avoid  loving  you  ?  you  who  are  our  light  in  the  obscurity  of 
doubt,  our  consolation  in  grief,  and  our  hope  in  danger.  Hail !  hope  of 
those  who  have  no  resource !  Hail !  you  to  whom  the  Son  of  God  has 
given  such  influence  that  whatever  you  wish  is  executed  instantly." 

St.  Germanus  also  recognizes  Mary  as  the  source  of  all  good,  the  de- 
liverance from  all  evil.  "  O  my  sovereign,"  says  he  to  her;  "  you  who  are 
my  guide  in  the  pilgrimage  of  this  world,  the  strength  of  my  weakness, 
the  riches  of  my  misery,  the  balm  of  my  wounds,  the  soother  of  my  pains, 
the  deliverance  from  my  bonds,  hear  the  humble  prayers  of  your  servant ; 
be  moved  by  his  tears,  O  my  patroness  !  my  refuge,  my  life,  my  hope, 
my  salvation,  my  support." 

St.  Antoninus  applies  to  the  holy  Virgin  these  words  of  Solomon,  "  All 
good  things  come  to  me  with  her."  All  good  comes  to  us  with  Mary  ; 
he  who  has  found  her  has  found  all  graces,  all  virtues,  since  there  is  no 
good  which  he  does  not  obtain  through  her  intercession.  She  herself 
warns  us  that  she  has  at  her  disposal  all  the  treasures  of  the  Divinity  ; 
"  With  me'  are  glory  and  riches  that  I  may  enrich  them  that  love  me  ; " 
hence  St.  Bonaventure  wishes  us  ever  to  keep  our  eyes  on  the  hands  of 
Mary,  to  receive  from  them  all  that  is  necessary  for  our  true  welfare. 
Oh,  how  many  proud  have  found  humility  by  their  devotion  to  Mary  ! 
How  many  choleric  have  found  sweetness !  How  many  blind  have 
found  light,  how  many  desperate  have  obtained  salvation  !  The  pious 
Lanspergins  represents  to  us  Jesus  Christ  thus  addressing  all  men : 
"  Children  of  Adam,  who  abide  among  such  powerful  enemies,  and  are 
subject  to  such  woes,  honor  my  Mother  and  yours  :    I  have  given  her  to 


THE  GLORIES  OF  MARY.  165 

the  world  as  an  example,  as  an  impregnable  fortress,  that  you  may  learn 
from  her  all  the  virtues,  and  that  she  may  be  your  asylum  in  all  tribula- 
tions." 

O  my  God,  what  amiable  confidence  does  not  St.  Bonaventure  mani- 
fest in  Jesus  our  Redeemer,  and  Mary  our  advocate !  "  Although  our 
Lord  had  withdrawn  Himself  from  me,"  he  says,  "  knowing  that  He  is 
found  by  him  who  seeks,  I  would  continue  to  search  after  Him,  and 
when  I  found  Him,  I  would  not  suffer  Him  to  depart  until  He  gave  me 
His  benediction.  I  shall  enter  into  the  precious  caverns  of  His  wounds, 
and  there  conceal  myself  from  His  fury ;  but  if  my  Saviour  drive  me  off 
because  of  my  sins,  I  shall  go  and  cast  myself  at  the  feet  of  His  Mother  ; 
thence  I  shall  not  rise  until  she  has  obtained  my  pardon,  for  she  does  not 
know  what  it  is  to  be  insensible  to  the  voice  of  misery,  and  her  pity  will 
soften  the  anger  of  her  Son.  Regard  us,  then,  O  Mary,  most  merciful, 
for  we,  your  servants,  place  all  our  hope  in  you." 

Example. 

Tancred,  a  great  favorite  of  the  Emperor  Frederic  II.,  considering  the 
many  dangers  to  which  his  salvation  was  exposed  in  the  world,  had  re- 
course to  the-  holy  Virgin,  that  she  might  point  out  to  him  in  what  state 
of  life  he  could  with  most  facility  save  his  soul,  and  at  the  same  time  dis- 
pose himself  to  be  faithful  to  the  call  of  God  ;  he  now  approached  oftener 
the  holy  sacraments,  prayed  more,  performed  more  good  works,  and,  in 
fine,  omitted  nothing  to  know  the  divine  will.  After  some  time,  the  holy 
Virgin  appeared  and  said  to  him,  "Tancred,  you  ask  me  to  teach  you  to 
what  state  God  calls  you  ;  I  have  heard  your  prayer ;  go  and  enter  my 
order  and  you  will  find  what  you  desire."  Tancred  lost  no  time  in  fol- 
lowing his  vocation.  He  at  once  renounced  his  honors  and  distinctions, 
and,  having  embraced  the  order  of  St.  Dominic,  lived  and  died  holily 
therein. 

Prayer. 

O  Mother  of  holy  love,  as  your  divine  Son  has  established  you,  next 
to  Him,  "  Our  advocate  with  the  Father,"  and  given  such  efficacy  to  your 
prayers  that  nothing  is  refused  to  them,  I  recur  to  you,  hope  of  the  mis- 
erable ;  my  confidence  in  you  is  so  great  that  if  my  salvation  was  in  my 
hands,  I  would  place  it  in  yours,  for  I  depend  more  on  your  protection 
and  youf  mercy,  than  in  all  my  works.  He  who  is  protected  by  you 
cannot  be  lost ;  heaven  and  earth  confess  it.  Hence,  though  all  creatures 
forget  me,  though  the  whole  world  abandon  me,  provided  you  forsake 
me  not,  I  should  think  myself 'secure.  I  hope,  I  trust,  I  confide  in  you, 
holy  Virgin  ;  thus  I  desire  to  live,  thus  I  wish  to  die,  saying,  in  heart  and 


,66  THE  GLORIES  OF  MARY. 

mouth,  "Unica  spes  mea  Jesus :  et  post  Jesum  Virgo  Maria"  (Jesus  is  my 
only  hope,  and  after  Him,  you,  O  Virgin  Mary). 

2 MARY    IS    THE    HOPE    OF    THE    SINNER. 

God,  having  created  the  heavens  and  the  earth,  made  two  great  lumi- 
naries, the  sun  to  rule  the  day,  the  moon  to  preside  over  the  night.  "The 
former,  "  says  Hugo,  "  is  a  figure  of  Jesus  Christ,  whose  splendid  rays 
illumine  the  just  who  live  in  the  day  of  grace;  the  latter  is  typical  of 
Mary,  whose  mild  lustre  illumines  sinners  amid  the  dreary  night  of 
sin."  "  It  is  toward  this  propitious  orb,"  says  Innocent  III.,  "  that  he  who 
is  buried  in  the  shades  of  iniquity  should  look."  Having  lost  divine  grace, 
the  day  disappears ;  there  is  no  more  sun  for  him,  but  the  moon  is  still  in 
the  horizon ;  let  him  address  himself  to  Mary  ;  under  her  influence  thou- 
sands every  day  find  their  way  to  God. 

Among  all  the  titles  under  which  the  holy  Church  wishes  the  faithful 
to  honor  the  Mother  of  God,  one  of  the  most  consoling  for  us  is  that  of 
"  the  refuge  of  sinners."  In  the  law  of  Moses  there  were  some  cities,  into 
which,  if  certain  criminals  fled,  they  were  screened  from  the  pursuit  of 
justice  ;  now,  in  the  law  of  grace,  there  is  one  sole  city  of  refuge,  of  which 
**  great  things  have  been  said,"  but  there  is  this  difference,  that  whereas 
the  Jewish  cities  only  afforded  refuge  to  certain  persons,  Mary,  the  city 
of  God,  is  open  to  all  sinners ;  all  crimes  are  therein  pardoned. 

He  who  finds  admittance  into  this  city  needs  say  nothing  in  order  to 
be  saved.  "  Haste,  let  us  enter  into  the  place,  and  there  we  shall  keep 
silence."  "This  stronghold,"  says  Albertus  Magnus,  "  is  the  sacred  Virgin, 
established  in  grace  and  glory."  Once  introduced  to  her,  let  us  be  silent, 
for  it  does  not  become  us  to  open  our  mouth  before  the  Lord,  whom  we 
have  so  much  offended,  but  leave  Mary  to  speak  and  intercede  for  us. 
Hence  it  is  that  another  pious  author,  exhorting  sinners,  says,  "  Children  of 
Adam,  go  and  conceal  yourselves  in  the  bosom  of  your  Mother,  the  new- 
Eve.  This  is  your  city  of  refuge,  your  only  hope."  Is  it  not  to  this  city 
David  alludes,  when  he  says  in  the  Psalms,  "  The  Lord  has  protected  me 
in  introducing  me  to  the  secret  of  his  sanctuary  "  ?  What  is  this  temple  of 
the  Lord  if  it  is  not  Mary  ? — a  living  tabernacle,  whose  builder  and  maker 
is  God,  into  which  no  one  enters,  save  He  Himself,  to  operate  the  great 
mysteries  of  salvation.  St.  Ephrem  salutes  Mary  as  the  asylum  of  sin- 
ners, which  is  not  shut  either  day  or  night ;  and  the  great  St.  Basil  likens 
her  to  one  of  the  hospitals  which  charity  rears  for  suffering  indigence, 
where  all  are  welcomed  without  exception  ;  and  as  those  who  suffer  most 
have  the  best  right  to  be  admitted  to  such  places,  he  who  is  most  desti- 
tute of  the  gifts  of  grace,  and  most  overwhelmed  by  the  evils  of  the  soul, 
should  say  to  Mary,  "  Great  Queen,  you  are  the  salvation  of  poor,  infirm 


THE  GLORIES  OF  MARY.  167 

creatures,  and  hence  no  one  has  a  stronger  claim  on  your  mercies  than 
I  have." 

In  the  revelations  of  St.  Bridget,  this  blessed  Virgin  is  called  the  star 
which  precedes  the  sun  :  this  intimates  that  when  a  soul  begins  to  feel  de- 
votion to  her,  God  will  enrich  her  with  His  grace.  The  glorious  St.  Bon- 
aventure,  to  animate  our  confidence  in  Mary,  represents  to  us  a  raging 
sea,  in  which  sinners,  already  fallen  from  the  vessel  of  divine  grace,  are 
tossed  about  by  the  billows  of  temptation,  torn  by  the  gnawings  of  re- 
morse, and  horrified  by  the  terrors  of  divine  justice,  without  light  or  guide, 
and  ready  to  be  swallowed  up  in  the  gulf  of  despair  ;  but  just  then  the 
Lord  shows  them  Mary,  the  star  of  the  sea,  and  seems  to  say  to  them, 
u  Sinners,  unfortunate  sinners,  despair  not  ;  fix  your  eyes  on  this  brilliant 
luminary ;  its  lustre  will  save  you  from  the  tempest,  and  conduct  you  to 
the  port  of  salvation."  Blosius  figures  Mary  to  us  as  the  only  refuge  of 
those  that  have  incurred  the  divine  indignation,  and  the  asylum  of  all  in 
affliction  or  temptation,  as  the  well-beloved  of  the  Most  High,  whom  He 
has  rendered  so  sweet,  so  mild,  so  amiable,  that  no  one  fears  to  approach 
her  ;  "  she  is,"  says  he,  "  Mother  of  mercy,  sweet  and  mild,  not  only  to 
the  just,  but  to  sinners  ;  she  despises,  she  rejects  none  ;  her  unspeakable 
sweetness  is  the  bait  she  uses  to  take  sinners,  and  when  they  are  caught, 
she  fashions  them  with  her  own  hands  from  the  kingdom  of  heaven." 

The  prophet  complained,  in  his  day,  that  no  creature  was  to  be  found 
who  could  appease  the  wrath  of  God.  "  Lord,"  said  he,  "  we  have  sinned, 
and  there  is  none  to  restrain  your  arm  from  falling  heavy  upon  us ;  "  but 
now  Mary  presents  herself  between  God  and  His  offending  creatures  ; 
"And  no  person  is  so  fit,"  says  St.  Bonaventure,  "  to  avert  the  sword  of 
divine  wrath  and  indignation."  Richard  of  St.  Lawrence  also  observes 
on  this  subject,  that,  "  In  the  old  law,  God  often  complained  that  there 
was  none  to  interpose  between  Him  and  sinners  ;  but  since  Mary,  the  me- 
diatrix of  peace,  has  appeared  on  earth,  she  restrains  His  arm,  and  averts 
His  wrath." 

St.  Basil,  encouraging  sinners,  says  to  them,  "  Do  not  fear,  but  in  all 
your  necessities  seek  Mary ;  call  her  to  your  aid,  and  invoke  her  power, 
for  by  divine  appointment  she  is  a  universal  succor."  The  Mother  of 
mercy  has  such  a  desire  to  save  poor  creatures,  that  she  herself  goes  to 
seek  them,  and  when  she  has  found  them,  she  well  knows  how  to  render 
them  agreeable  to  God. 

We  said  before  that  the  ark  of  Noah,  which  has  been  the  refuge  of  all 
beasts,  however  wild  and  ferocious,  was  a  figure  of  Mary,  since  she  is  the 
asylum  of  all  sinners,  however  wicked  and  disorderly  ;  "  but,"  says  a 
learned  author,  "  there  is  this  difference  :  the  ark  of  Noah  did  not  change 
the  animals  who  were  received  into  it.     The  tiger  and  the  wolf  came  forth 


I6S  THE  GLORIES  OF  MARY. 

as  untamable  as  they  entered  ;  whereas,  under  the  mantle  of  Mary,  the 
wolf  becomes  a  lamb,  and  the  tiger  is  changed  into  a  dove." 

As  Ruth,  the  daughter-in-law  of  Noemi,  found  so  great  favor  with 
Booz  that  he  permitted  her  to  collect  the  sheaves  which  fell  from  his 
reapers,  thus  Mary  has  found  such  grace  before  the  Lord,  that  He  has  ap- 
pointed her  to  gather  up  the  blades  which  resist  or  escape  the  evangelical 
j  the  of  the  preachers  and  missionaries  who  labor  to  fill  His  granaries. 
There  are  some  souls  so  rebellious,  that  it  is  impossible  to  convert  them 
by  any  efforts  on  the  part  of  God's  ministers  :  it  is  left  to  Mary  alone  to 
save  them  by  her  powerful  intercession.  But  woe  to  the  sheaves  which 
would  escape  the  hands  of  this  amiable  gleaner !  they  shall  in  time  be 
gathered  up  and  cast  into  the  eternal  flames. 

The  saints  and  fathers  seem  to  vie  with  each  other  in  seeking  to  make 
sinners  comprehend  what  a  refuge  they  have  in  Mary.  St.  Laurence  Jus- 
tinian calls  her  "  The  hope  of  the  guilty  "  (spes  delinquentium)  ;  St.  John 
Damascene,  "The  hope  of  the  desponding;"  St.  Augustin,  "The  only 
hope  of  sinners"  (unica  spes  peccatoruwi)  ;  St.  Ephrem,  "The  surest  port 
of  the  shipwrecked,  the  protectress  of  those  who  have  a  foot  in  the  abyss  ; " 
St.  Bernard,  "The  ladder  of  sinners  (sca/a peccatorum),  by  which  they  as- 
cend to  God  ; "  St.  John  Chrysostom,  in  fine,  addressing  her  in  the  name 
of  all  sinners,  says,  "  Hail  Mother  of  God,  our  Mother  also  ;  heaven  where 
God  makes  His  abode  !  Throne,  whence  the  Lord  dispenses  His  favors  t 
intercede  with  Jesus  for  us,  that  by  your  prayers  we  may  obtain  pardon 
here,  and  eternal  salvation  hereafter." 

Example. 

One  of  the  most  distinguished  preachers  of  the  last  century  was  once 
called  about  midnight  to  administer  the  last  sacraments  to  a  young  no- 
bleman, who  had  just  been  seized  with  apoplexy.  When  he  arrived  he 
found  the  house  all  in  confusion,  the  wife  distracted,  and  the  physicians 
vainly  employing  all  the  resources  of  their  art  on  an  invalid  with  no 
more  than  the  semblance  of  life.  This  was  the  state  of  things  during  the 
night ;  when  day  appeared,  the  churches  being  opened,  the  priest  went 
to  offer  a  votive  Mass  of  the  holy  Virgin  for  the  sick  person  in  the  next 
chapel ;  and  glory  forever  be  to  God  and  His  blessed  Mother  !  it  was 
scarcely  finished  when  a  servant  came  to  tell  him  that  his  master  had 
now  the  use  of  his  faculties.  The  surprise  of  this  good  priest  was  greatly 
increased  when,  on  revisiting  the  gentleman,  who  had  been  too  well  known 
by  his  scandals  and  debaucheries,  he  found  him  penetrated  with  the 
liveliest  sorrow  and  compunction,  imploring  pardon  of  God,  more  by 
tears  than  words,  and  offering  his  life  for  the  expiation  of  his  sins.  In 
these  dispositions  he  made  his  confession,  and  received  the  last  sacra- 


THE  GLORIES  OF  MARY.  169 

ments.  The  confessor,  edified  and  amazed  at  such  a  change,  when  all 
was  over  asked  the  dying  person  if  he  had  any  idea  of  the  cause  of  such 
a  miracle  of  the  divine  mercy  in  his  favor.  "  Alas  !  father,"  he  replied, 
"  what  other  cause  could  there  be  but  this — divine  mercy  itself,  moved  by 
your  prayers,  and  perhaps  by  those  of  my  deceased  mother  ? 

"  This  good  woman  was  a  model  of  piety  to  the  court  and  to  the  city. 
I  was  her  only  son  ;  after  being  married  but  a  few  years,  her  husband  died, 
and,  unfortunately  for  me,  she  survived  him  but  a  few  months.  When 
on  her  death-bed  she  caused  me  to  be  brought  to  her,  and  spoke  nearly 
in  the  following  words  :  '  I  leave  you,  my  son,  an  illustrious  name,  and 
riches  in  abundance,  but  I  entreat  you  to  prefer  to  both  the  sacred  char- 
acter of  Christian ;  you  are  exposed  to  great  dangers,  my  child  ;  to  what 
jeopardy,  perhaps,  will  not  your  best  possessions  expose  you  ?  I  die,  alas, 
too  soon  for  you,  but  may  the  will  of  God  be  accomplished !  I  leave  you 
under  the  protection  of  the  holy  Virgin,  and  entreat  her  to  show  herself 
your  Mother.  If  you,  my  child,  wish  to  give  your  affectionate  parent 
some  mark  of  attachment  and  recollection,  promise  me  the  only  thing  I 
am  going  to  ask  of  you — it  will  cost  you  little — it  is  to  recite  the  rosary 
of  the  blessed  Virgin  every  day.'  I  promised  her  most  readily,"  said  the 
invalid,  "  and  never  failed  to  keep  my  word,  amid  all  my  debaucheries — 
nay,  I  confess  that  for  the  last  ten  years  it  is  the  only  act  of  religion  I 
have  performed." 

The  confessor  now  saw  clearly  that  the  conversion  of  this  young  man 
was  owing  to  the  special  protection  of  Mary.  He  exhorted  him  to  re- 
double his  confidence  in  his  powerful  benefactress.  He  did  not  leave 
him  until  his  death.  He  received  his  last  sighs,  which  were  poured  forth 
in  the  same  penitential  spirit. 

Prayer. 

O  purest  of  Virgins,  I  venerate  your  most  holy  heart,  which  is  the 
delight  of  the  Lord,  the  sanctuary  of  purity  and  humility,  the  abode  of 
divine  love.  My  heart,  which  I  present  to  you,  is  of  clay  ;  sin  has  therein 
made  most  dreadful  wounds  :  Mother  of  mercy  cure  it,  sanctify  it;  refuse 
not  your  pity  to  him  for  whom  Jesus  has  not  refused  His  blood. 


CHAPTER  IV. 

'Adte  c/amamus,  exults filii Hcva"  (To  thee  we  cry,  poor  banished  sons  of  Eve). 
i — mary's  readiness  to  assist  those  who  invoke  her. 

NFORTUNATE  children  of  an  unfortunate  mother,  guilty  of  the 
same  fault,  and  condemned  to  the  same  punishment,  we  wander 
in  this  vale  of  tears,  exiled  from  our  country,  and  bending  under 
the  weight  of  afflictions,  grief  of  mind,  and  evils  of  soul  and 
body.  Happy  is  he  who,  amid  all  these  miseries,  often  turns  his  eyes 
toward  Mary,  the  refuge  of  the  miserable.  The  Church  assiduously  in- 
structs her  children  in  their  duty  to  this  tender  Mother.  She  has,  estab- 
lished throughout  the  year,  a  number  of  festivals  in  her  honor  ;  she  has, 
consecrated  to  her,  one  day  in  the  week  ;  she  has  declared  that  ecclesias- 
tics and  religious  should  every  day  salute  her  in  the  name  of  all  Christians, 
and  she  wishes  that  the  faithful  themselves  may  give  her  daily  proofs  of 
their  respect  and  love.  In  all  public  calamities  this  holy  Church  recurs  to 
Mary,  by  prayers,  novenas,  processions,  visits  to  her  altars,  etc.  And 
Mary  is  pleased  with  this  homage  ;  not  that  she  needs  it,  for  it  is  infinitely 
below  her  worth,  but  because,  by  our  increased  devotion  and  confidence* 
she  is  enabled  to  do  more  for  us.  St.  Bonaventure  says  that  "  Ruth  is  a 
figure  of  Mary,"  for  the  name  of  Ruth  signifies  "  seeing  and  hastening," 
and  this  blessed  Virgin,  seeing  our  miseries,  hastens  to  succor  and  relieve 
them  ;  her  desire  to  do  us  good  suffers  her  not  to  delay,  and  this  Mother 
of  mercy,  being  most  lavish  of  her  gifts,  pours  them  upon  us  with  the  ut- 
most profusion.  Richard  of  St.  Lawrence  assures  us  that  "  the  compas- 
sion of  Mary  extends  to  all  who  solicit  it,  even  though  it  be  only  by  a 
simple  'Ave  Maria' "  Novarin  asserts  that  "  Mary  not  only  runs,  but 
even  flies  to  assist  us.  She  is  that  woman  in  the  Apocalypse,  to  whom 
two  wings  were  given,  like  those  of  the  eagle,  to  fly  to  the  desert." 
Ribera  says  that  "  These  wings  signify  the  ardent  love  by  which  Mary  is 
elevated  to  God."  But  the  holy  Amadee  gives  an  explanation  more  suit- 
able to  our  subject ;  he  says  that  "  The  eagle's  wings  signify  the  rapid 
flight  with  which  Mary  comes  to  help  her  children."  When  she  went  to 
visit  Elizabeth,  carrying  into  her  family  all  the  benedictions  of  heaven, 
she  made  the  journey  promptly.  "  Mary  went  with  haste,"  says  the  gos- 
pel ;  it  is  not  said  she  returned  with  haste.  Well,  then,  does  St.  Bonaven- 
ture style  her  the  "  Salvation  of  all  who  invoke  her." 


THE  GLORIES  OF  MARY.  171 

I  again  affirm  that  the  enormity  of  our  sins  should  not  diminish  our 
confidence  in  Mary,  for  as  a  tender  mother  has  no  horror  of  cleansing  the 
leprosy  of  her  son,  thus,  whatever  be  the  evils  of  our  souls,  Mary  will  not 
be  deterred  from  curing  them.  She  proved  this  to  St.  Gertrude,  when 
she  appeared  to  her,  extending  her  mantle  over  all  who  came  to  her.  It 
was  then  revealed  to  this  great  servant  of  God  that  the  angels  preserved 
the  servants  of  Mary  from  the  pestilential  breath  of  hell. 

This  blessed  Mother's  compassion  is  so  great,  her  tenderness  is  so 
lively,  that  she  does  not  wait  till  we  invoke  her.  "  Mary,"  says  St.  An- 
selm,  "  prevents  those  who  desire  her  protection,  and  obtains  graces  for 
them  before  they  ask  them."  Of  this  we  have  a  strong  proof  at  the  mar- 
riage of  Cana.  Mary  no  sooner  perceived  that  the  wine  failed,  than, 
without  waiting  to  be  asked,  she  relieved  the  embarrassment  of  the  parties 
by  drawing  a  supply  from  the  omnipotence  of  her  Son. 

Will  any  Christian,  then,  doubt  the  veracity  of  these  words  of  St. 
Bernard  to  the  holy  Virgin?  "O  Mary,"  said  he,  "I  consent  that  every 
tongue  may  be  silent  in  your  praise,  if  anyone  ever  invoked  you  in  vain." 

Holy  Virgin,  who  ever  recurred  in  vain  to  your  powerful  protection  ? 
Heaven  and  earth  will  sooner  be  destroyed  than  you  will  cease  to  help 
those  who  humbly  invoke  you.  St.  Anselm,  to  increase  our  confidence  in 
Mary,  assures  us  that  our  prayers  will  often  be  more  speedily  heard  in  in- 
voking her  name  than  in  calling  on  that  of  Jesus  Christ ;  and  the  reason 
he  gives  is,  that  Jesus,  being  no  less  our  Judge  than  our  Saviour,  He  must 
avenge  the  wrongs  we  do  Him  by  our  sins,  while  the  holy  Virgin,  being 
solely  our  advocate,  is  obliged  to  entertain  only  sentiments  of  pity  for  us. 
We  are  far  from  insinuating,  nevertheless,  that  she  is  more  powerful  than 
her  Son.  Jesus  Christ  is  our  only  Mediator  ;  He  alone  has  obtained  our 
reconciliation  with  God,  His  Father,  but  as,  in  recurring  to  Him  whom 
we  must  necessarily  consider  a  judge  who  will  punish  the  ungrateful,  it 
is  probable  a  sentiment  of  fear  may  lessen  the  confidence  necessary  for 
being  heard,  it  would  seem  that  in  applying  to  Mary  whose  office  is  that 
of  mercy,  our  hope  would  be  so  strong  as  to  obtain  all  we  ask  for. 

How  is  it,  that  whereas  we  ask  many  things  of  God  without  obtaining 
them,  we  no  sooner  ask  through  Mary,  than  they  are  granted  us  ?  "  It  is 
not,  indeed,"  says  Nicephorus,  "that  she  is  more  powerful  than  the  Lord, 
but  He  has  thus  decreed  to  honor  His  Mother." 

St.  Bridget  says  she  "one  day  heard  the  divine  infant,  Jesus,  promise 
the  holy  Virgin  that  all  who  asked  grace  through  her,  would  be  most  as- 
suredly heard."  Another  time,  our  blessed  Lord  said  to  Mary,  in  the 
presence  of  St.  Gertrude,  "  I  know  that  in  virtue  of  my  omnipotence,  I 
have  invested  you  with  power  to  deal  out  mercy  in  such  a  manner  as  you 
find  good  to  all  sinners  who  invoke  you." 


1 72  THE  GLORIES  OF  MARY. 

Let  each  one  of  us,  then,  say  to  Mary,  with  St.  Bernard,  "  Remember, 

0  most  clement  Virgin,  that  no  one  has  ever  yet  invoked  you  in  vain  : 
do  not  permit  that  I  may  be  the  first  to  be  excluded  from  your  pity,"  etc. 
(Memarare,  O piissima,  etc.) 

Example. 

St.  Francis  de  Sales  experienced  in  the  most  signal  manner  the  efficacy 
of  this  prayer,  "  Memorare"  etc.  At  the  age  of  seventeen  years,  being  a 
student  at  Paris,  he  was  afflicted  by  a  violent  temptation  to  despair.  To 
try  his  virtue,  and  to  render  him  more  worthy  of  divine  favors,  God  per- 
mitted the  devil  to  persuade  the  holy  student  that  all  he  did  for  eternity 
was  useless  and  unavailing,  for  that  his  reprobation  was  resolved  upon. 
Thus  tormented,  and  without  any  relish  for  a  sentiment  of  God,  Francis 
lost  his  appetite,  sleep  fled  from  his  eyes,  and  his  health  began  to  decline 
perceptibly.  Sometimes  his  mental  agonies  made  him  speak  thus :  "  I 
shall  be  eternally  deprived  of  the  friendship  of  my  God,  with  whom  I 
hitherto  enjoyed  the  sweetest  intercourse.     O  Love  !  O  Beauty  !  to  whom 

1  would  willingly  consecrate  all  my  affections,  I  must  now  only  behold 
you  in  your  rigors.  O  Virgin,  Mother  of  God  !  the  most  beautiful  of 
the  daughters  of  the  celestial  Sion,  I  shall  never  see  the  place  of  your 
abode  and  triumph.  Ah,  if  I  am  not  destined  to  behold  the  beauty  of 
your  countenance,  do  not  permit,  at  least,  that  I  be  condemned  to  blas- 
pheme you  forever  in  hell." 

In  this  distressed  state,  Francis  remained  about  a  month,  when  it 
pleased  our  divine  Jesus,  who  never  abandons  His  servants,  to  deliver  him 
from  it  by  the  agency  of  His  blessed  Mother,  under  whose  auspices  the 
the  saint  had  already  made  a  vow  of  perpetual  chastity.  Returning  home 
one  night,  he  chanced  to  enter  a  church  on  the  way,  and  seeing  there  a 
tablet  appended  to  the  wall,  on  which  was  written  the  " Memorare''  etc., 
he  prostrated  himself  before  the  altar  of  the  Mother  of  God,  recited  this 
prayer,  renewed  his  vow  of  chastity,  and  promised  to  recite  the  rosary 
every  day  in  her  honor.  "  O  my  sovereign,"  said  he  to  her,  "  be  my  ad- 
vocate with  your  Son :  I  dare  not  recur  to  Him.  If  I  am  unfortunately 
destined  not  to  love  Him  in  the  next  world,  obtain,  at  least,  that  my 
heart  may  beat  only  for  Him  while  here  on  earth."  This  prayer  was  fol- 
lowed by  an  act  of  confidence  in  the  divine  mercy,  and  submission  to 
the  divine  will.  He  was  not  long  without  receiving  its  happy  fruits  ; 
peace  soon  returned  to  his  disconsolate  heart,  and  he  again  resumed  his 
wonted  vigor.  In  gratitude  to  the  blessed  Virgin  he  was  ever  after  spe- 
cially devout  to  her,  and  ever  sought  to  make  others  so,  by  his  sermons 
and  writings. 


THE  SACRED  HEART  OF  MARY. 


THE  GLORIES  OF  MARY.  173 

Prayer. 

O  Mother  of  God,  hope  of  mankind,  one  of  the  strayed  sheep,  whom 
the  eternal  Word  came  to  seek  on  earth,  demands  entrance  again  into 
His  blessed  fold.  The  price  of  its  admittance  is  already  paid,  viz.,  all  the 
blood  of  His  veins,  one  drop  of  which  would  suffice  to  cancel  the  sins  of 
ten  thousand  worlds.  No  more  is  necessary  than  to  apply  to  my  soul 
the  merits  of  this  redeeming  stream,  and  that  is  your  province,  holy  Vir- 
gin :  dispensatrix  of  the  divine  grace,  you  save,  through  God's  permis- 
sion, whom  you  please;  to  you,  then,  I  commit  myself,  that  the  enemy 
may  not  destroy  me. 

2 THE    POWER    OF    MARY    TO    DEFEND    THOSE    WHO    INVOKE    HER    IN 

TEMPTATIONS. 

Mary,  Queen  of  heaven,  is  also  Queen  of  hell ;  the  devils  themselves 
bend  under  the  yoke  of  her  sovereignty ;  for,  from  the  beginning,  the 
Lord  said  she  should  crush  the  serpent's  head.  "  I  will  place,"  said  He  to 
him,  "a  mortal  enmity  between  thee  and  the  woman."  Yes,  this  woman, 
who  was  so  long  promised,  was  no  other  than  Mary,  the  Mother  of  Jesus, 
who,  by  her  purity  and  humility,  brought  Satan's  pride  to  nought.  St. 
Cyprian  observes,  on  this  passage  of  Genesis,  that  "  God  does  not  speak 
in  the  present  tense,  but  in  the  future.  He  does  not  say  to  the  serpent, 
'  I  put  enmity  between  thee  and  the  woman,'  but  '  I  will  put  enmity.' 
This,"  says  the  saint,  "  is  to  prove  that  it  was  not  of  Eve  He  spoke,  who 
was  then  living,  but  of  another  woman  of  her  race,  and  who  was  to  pro- 
cure even  a  greater  good  to  mankind  than  had  been  lost  by  the  first  sin." 
Some  doubt  if  these  words  of  Genesis,  "Ipsa  conteret  caput  tuum  "  (she 
shall  crush  thy  head),  relate  to  the  holy  Virgin  or  to  Jesus  Christ  ;  for  the 
Septuagint  .translates  it  ipse  (he)  ;  but  our  Vulgate,  which  is  the  only 
translation  approved  of  by  the  Council  of  Trent,  has  it  ipsa  (she)  ;  and 
it  is  thus  St.  Ambrose,  St.  Jerome,  St.  Augustine  and  St.  Chrysostom 
understood  it.  But  in  whatever  manner  we  explain  this  text,  whether  that 
the  Son  may  have  vanquished  by  the  Mother,  or  the  Mother  by  the  Son; 
it  is  certain  that  Mary  has  overcome  the  proud  spirit,  and,  like  slaves  cap- 
tured in  war,  he  ever  since  groans  under  the  yoke  of  heaven.  If  Eve 
entailed  on  us  darkness  and  death,  Mary  brought  us  life  and  light  :  the 
one  suffered  herself  to  be  conquered  by  the  devil ;  the  other  vanquished 
him,  and  bound  him  up  in  such  a  manner  that  he  can  no  more  hurt  her 
servants. 

It  is  said  of  the  strong  woman  in  the  Proverbs,  "  The  heart  of  her  hus- 
band trusteth  in  her,  and  he  shall  not  want  spoils."  Richard  of  St.  Law- 
rence beautifully  explains  this  passage  in  reference  to  the  holy  Virgin. 


«74 


THE  GLORIES  OF  MARY. 


H  The  heart  of  the  man  of  God,"  says  he,  "  trusts  in  Mary  ;  he  shall  not 
want  spoils,  for  she  has  snatched  from  hell  its  prey,  to  enrich  with  spoils 
our  Lord  Jesus  Christ." 

The  palm  is  the  symbol  of  victory,  and  it  is  said  of  our  blessed  Queen 
that  before  all  the  princes  of  the  people  she  governs  as  a  beautiful  palm- 
tree,  because  of  the  victory  those  gain  who  place  themselves  under  her 
protection.  "My  children,"  says  she,  "  when  the  enemy  attacks  you,  look 
on  me ;  take  courage,  for  in  acting  thus  you  are  sure  of  victory."  Re- 
course to  Mary  is  an  assured  means  to  overcome  temptations  ;  "  for,"  says 
Si.  Hernardine  of  Sienna,  "she  is  mistress  of  the  devils  ;  "  she  is  against 
them  as  an  army  ranged  for  battle  ;  this  army  is  made  up  of  her  virtues, 
her  power,  her  mercy,  her  goodness,  her  prayers,  which,  as  an  experienced 
commandress,  she  disposes  for  the  confusion  of  her  enemies,  and  the 
safety  of  her  friends,  "I,  like  the  vine,  have  brought  forth  fruits  of  sweet 
odor,"  says  Mary,  in  Ecclesiasticus.  "  As  serpents,"  says  St.  Bernard, 
"  flee  from  the  vine  when  in  blossom,  so  the  devils  are  obliged  to  quit 
those  happy  souls  who  diffuse  the  good  odor  of  devotion  to  Mary."  Mary 
is  also  likened  to  the  cedar  in  Scripture.  "  I  am  exalted  as  a  cedar  in  Lib- 
anus,"  not  only  because  the  wood  of  this  tree,  being  incorruptible,  is  sym- 
bolic of  Mary's  exemption  from  sin,  "  but  also,"  says  Cardinal  Hugo,  "  as 
the  fragrance  of  the  cedar  puts  venomous  reptiles  to  flight,  so  the  sanctity 
of  Mary  is  the  terror  of  the  devils." 

In  the  old  law,  when  the  Jews  went  to  battle,  they  carried  with  them 
the  ark  of  the  Lord,  and  raised  it  up  in  the  sight  of  their  enemies,  in  order 
that  they  might  obtain  victory.  "  When  the  ark  was  lifted  up,  Moses 
said,  Arise  O  Lord,  and  let  thy  enemies  be  put  to  flight."  It  was  thus 
the  walls  of  Jericho  fell,  and  in  the  same  manner  the  Philistines  were  de- 
feated. Now  the  ark  in  which  the  manna  was  preserved  was  a  figure  of 
Mary,  whose  most  pure  womb  was  found  worthy  to  enclose  the  manna  of 
heaven,  Jesus  Christ,  true  God  and  true  Man.  It  is  through  her  that  the 
Lord  enables  us,  in  the  law  of  grace,  to  triumph  over  our  spiritual  enemies, 
and  when  this  glorious  ark  of  the  new  covenant  was  assumed  into  heaven, 
the  infernal  powers  saw  their  lances  broken,  and  their  forces  dis- 
persed. 

Oh,  how  formidable  Mary  is  to  the  devil !  like  that  enemy  in  Job,  who 
profits  by  the  midnight  gloom  to  steal  into  a  house,  but  who  flies  away 
with  terror  when  the  day  appears.  "Thus  the  infernal  foe,"  says  St. 
Bonaventure,  "  penetrates  into  the  soul  in  the  darkness  of  ignorance,  but 
when  the  grace  and  mercy  of  Mary  illumine  the  horizon,  then  he  flees  hor- 
ror-stricken into  the  bottom  of  the  dark  and  dreary  abyss."  "  Such  is  the 
empire  which  our  Lord  has  given  Mary  over  these  infernal  fiends,"  says  St. 
Bridget's  revelations,  "  that  if  they  attack  a  person,  and  he  implore  her 


THE  GLORIES  OF  MARY,  175 

assistance,  they  fly  away  in  fear  and  trembling,  the  torments  of  hell  being 
a  thousand  times  less  painful  to  them  than  the  effects  of  her  power." 

"As  the  lily  among  thorns,  so  is  my  beloved  among  virgins,"  says  the 
spouse  in  the  Canticles.  On  this  passage  Cornelius  a  Lapide  observes 
that  "  As  the  lily  is  an  antidote  against  the  sting  of  serpents,  so  the  invo- 
cation of  Mary  is  an  excellent  specific  for  all  temptations,  particularly 
those  of  the  flesh,  as  several  persons  have  happily  experienced." 

There  is  no  servant  of  Mary  who  cannot  say,  with  St.  John  Damas- 
cene, "  O  Mother  of  God,  my  hope  in  you  renders  me  invincible  ;  fortified 
by  your  protection,  I  shall  pursue  my  enemies  and  gain  a  complete  vic- 
tory over  them."  We  read  in  Exodus  that  our  Lord  conducted  His  peo- 
ple by  a  pillar  of  clouds  during  the  day,  and  a  column  of  fire  during  the 
night.  This  marvelous  pillar  was  a  figure  of  Mary  and  the  double  office 
she  fulfills  in  our  regard  ;  a  beneficent  cloud,  she  intercepts  the  too  ardent 
rays  of  the  divine  sun  of  justice  ;  a  terrible  fire,  she  repels  and  keeps  off 
the  devils.  "As  wax  melts  before  the  fire,"  says  St.  Bonaventure,  "the 
wicked  spirits  lose  their  energies  in  presence  of  souls  truly  devout  to 
Mary  ; "  and  again,  "  The  numerous  squadrons  of  an  enemy  in  the  field 
are  less  feared  by  man  than  the  powers  of  darkness  apprehend  the  protec- 
tion of  Mary." 

O  glorious  Virgin,  it  is  not  your  protection  alone — your  very  name 
causes  hell  to  tremble.  This  formidable  name  is  a  thunderbolt  to  the 
devils  ;  it  is  like  the  voice  of  thunder  which  strikes  men  with  dismay,  and 
deprives  them  of  feeling. 

Example. 

There  lived  at  Reisburg  a  canon  regular,  called  Arnauld,  who  was  ex- 
tremely devout  to  the  holy  Virgin.  When  at  the  point  of  death,  he  de- 
voutly received  the  last  sacraments,  and  having  caused  his  brother  relig- 
ious to  be  assembled,  he  prayed  them  not  to  abandon  him  in  his  last 
moments.  Scarcely  had  he  made  this  request,  than  it  seemed  he  had 
some  presentiment  of  what  was  to  happen,  for  he  began  to  tremble  fright- 
fully. A  cold  sweat  and  convulsive  throbs  sufficiently  indicated  what 
passed  within  him  ;  but  it  was  more  manifest,  when,  in  a  faltering  voice, 
he  said  to  those  present,  "  Do  you  not  see  those  who  surround  and  wish 
to  carry  me  into  hell  ?  Brothers,  invoke  Mary  for  me  ;  I  have  great  con- 
fidence.in  her."  The  religious  immediately  began  the  litanies  of  the  holy 
Virgin,  but  when  they  came  to  the  words,  "  Holy  Mary,  pray  for  him," 
the  dying  man  interrupted  them  by  saying,  "  Repeat  the  name  of  Mary, 
for  I  am  already  before  the  judgment-seat  of  God."  Then  after  a  short 
pause,  he  said,  as  if  replying  to  his  accuser,  "  Yes,  I  have  done  that  cer- 
tainly, but  I  performed  penance  for  it ; "  afterward,  addressing  the  holy 


176  THE  GLORIES  OF  MARY. 

Virgin,  he  said,  "  O  Mary,  I  shall  vanquish  my  enemies  if  you  come  to 
my  aid."  The  night  passed  in  these  terrible  assaults,  to  which  he  ceased 
not  to  oppose  the  crucifix  and  the  holy  name  of  Mary  ;  but  at  break  of 
day  calm  was  restored,  and  Arnauld,  with  a  serene  countenance,  mani- 
fested his  transports,  since  Mary  had  obtained  him  eternal  salvation. 
Then  turning  toward  the  holy  Virgin,  who  invited  him  to  follow  her,  "  I 
come,  my  mistress,"  said  he,  and  in  his  effort  to  rise  he  sweetly  gave  up 
the  ghost,  and  followed  Mary,  as  we  trust,  into  the  mansions  of  the 
blessed. 

Prayer. 

O  Mary,  my  refuge,  how  often  have  I  not  rendered  myself  the  slave 
of  hell !  You  have  broken  my  bonds,  and  snatched  me  from  the  hands 
of  my  enemies  ;  but  I  dread  falling  again  under  their  dominion,  for  they 
continually  seek  to  carry  off  my  soul,  and  flatter  themselves  it  shall  be- 
come their  prey.  Holy  Virgin,  defend  me !  Protected  by  you  I  am  sure 
of  victory,  but  grant  that  I  may  never  forget  to  invoke  you,  especially 
during  my  last  combat,  the  most  terrible  of  all.  Place,  then,  your  holy 
name  with  that  of  your  divine  Son  on  my  lips  and  in  my  heart,  and  grant 
that,  expiring  while  invoking  Jesus  and  Mary,  I  may  find  myself  at  thy 
feet  in  heaven.     Amen. 


CHAPTER  V. 

"  Ad  te  suspiramus  gementes  et  flentes  in  hac  lachrymarum  valle"  (To  thee  we  send  up  our 
sighs,  mourning  and  weeping  in  this  vale  of  tears). 

I NECESSITY  OF  MARY'S  INTERCESSION,  IN  ORDER  TO  OBTAIN  SALVATION. 

T  is  an  article  of  holy,  faith  that  the  invocation  of  saints  is  not 
only  a  thing  permitted,  but  that  it  is  holy  and  useful  to  salva- 
tion. The  Church  has  so  declared,  against  heretics,  who  pre- 
tend that  the  worship  of  those  holy  persons  was  injurious  to 
that  of  Jesus  Christ.  But  if  Jeremy,  after  his  death,  prayed  for  Jerusalem  ; 
if  the  elders  in  the  Apocalypse  present  to  God  the  prayers  of  the  saints  ; 
if  a  St.  Peter  promised  his  disciples  to  remember  them  after  his  death  ;  if 
a  St.  Stephen  prayed  for  his  persecutors,  and  a  St.  Paul  for  his  companions 
in  the  apostleship,  why  should  we  not  invoke  the  saints  for  obtaining 
divine  grace  and  mercy  ? 

Undoubtedly  "The  only  mediator  between  God  and  man  is  Jesus 
Christ,"  who,  by  His  merits,  has  reconciled  us  with  His  Father;  but  it 
would  be  impious  to  deny  that  God  does  not  grant  graces  through  the 
intercession  of  the  saints,  and  especially  through  that  of  Mary,  Queen  of 
saints,  so  dear,  so  cherished  by  our  Lord  Jesus  Christ.  Do  not  the  honors 
conferred  on  a  mother  reflect  on  her  children  ?  "  Let  no  one  think,"  says 
St.  Bernard,  "  that  the  glory  of  Jesus  Christ  is  diminished  by  increasing 
that  of  His  Mother  ;  for  the  honor  of  the  Queen  Mother  reflects  on  the 
King  her  Son." 

We,  indeed,  must  be  void  of  faith,  if  we  doubt  the  utility  of  Mary's 
intercession  in  order  to  salvation,  since  her  prayers  are  not  only  useful 
but  necessary  for  this  great  end  ;  not  of  an  absolute  necessity,  it  is  true, 
but  of  a  moral  necessity,  which  has  its  source  in  the  divine  will.  That 
God  has  constituted  Mary  the  ordinary  dispensatrix  of  his  grace  was  the 
opinion  of  St.  Bernard  :  it  is  now  the  common  opinion  of  all  theologians, 
and  all  doctors.  It  is  taught  by  Tega,  Mendozza,  Poire,  Pacciuchelli, 
Segneri,  Crasset,  and  a  crowd  of  others,  Even  F.  Noel  Alexander,  so 
reserved  in  his  propositions,  says  that  "  God  wishes  that  all  the  favors 
men  expect  from  Him  they  should  be  indebted  for  to  the  intercession  of 
Mary." 

This  is  also  the  opinion  of  Father  Contenson  ;  explaining  the  words  of 
Jesus  on  the  cross,  "  Behold  thy  Mother !"  He  makes  Him  say,   "No  one 


178  THE  GLORIES  OF  MARY. 

shall  be  made  participator  in  the  merits  of  my  blood  but  by  the  interces- 
sion of  my  Mother.  My  wounds  are  fountains  of  grace,  but  Mary  is  the 
canal  through  which  they  flow  ;  John,  my  disciple,  the  measure  of  my 
love  for  you  will  be  proportioned  to  my  love  for  her." 

But  this  doctrine  does  not  please  a  certain  modern  author  ;  this  person, 
who  otherwise  speaks  with  much  piety  and  learning  of  true  and  false  de- 
votion, is  very  parsimonious  when  there  is  question  of  the  worship  of  the 
holy  Virgin,  refusing  her  that  glory  and  those  privileges  which  a  St. 
Germanus,  a  St.  Anselm,  a  St.  John  Damascene,  a  St.  Bonaventure,  a  St. 
Antoninus,  a  St.  Bernardine  of  Sienna,  and  innumerable  other  holy  doc- 
tors, made  no  difficulty  in  granting  her.  'He  pretends  that  the  aforesaid 
proposition,  M  God  confers  no  grace  but  through  Mary's  intercession,"  is 
a  hyperbole  which  fervor  caused  some  saints  to  utter,  and  that  it  is  only 
correct  in  this  sense,  that  "  Mary  has  given  to  the  world  Jesus,  the  author 
of  .grace ;  for,"  adds  he,  "the  apostle  formally  teaches  that  we  acknowl- 
edge but  one  sole  Mediator  between  God  and  man,  viz.,  the  Word  made 
flesh." 

But  with  his  permission,  I  reply  that  the  mediation  of  justice,  in  virtue 
of  merits,  is  one  thing,  and  that  the  mediation  of  grace  by  means  of  in- 
tercession is  another.  There  is  a  great  difference  between  asserting  that 
God  cannot,  and  that  God  will  not  grant  us  graces  through  the  interces- 
sion of  Mary.  We  recognize  God  as  the  source  of  all  good  ;  we  confess 
Him  to  be  the  absolute  master  of  His  gifts,  and  that  Mary  is  only  a  mere 
creature,  who  is  indebted  to  His  pure  bounty  for  all  that  she  obtains. 

The  sentiment  is  by  no  means  contrary  to  Catholic  doctrine  ;  no,  far 
from  it  ;  the  Church  in  her  public  service  teaches  us  to  recur  to  Mary 
under  the  titles  of  "  Health  of  the  sick  ;"  "  Refuge  of  sinners  ;"  "  Help 
of  Christians."  In  her  offices  for  the  festivals  of  Mary  she  applies  to  her 
these  words  of  Wisdom  :  "  In  me  is  all  hope  of  life  and  virtue  ; "  again, 
"  He  who  finds  me  shall  find  life,  and  obtain  salvation  from  the  Lord : 
they  who  work  in  me  shall  have  life  everlasting."  Now,  what  do  all  those 
texts  go  to  prove,  but  that  the  intercession  of  Mary  is  necessary  for  us  ? 

Such  is  the  opinion  held  by  most  theologians,  and  confirmed  by  many 
fathers  of  the  Church  ;  and  it  is  neither  respectful  nor  just  to  say,  as  this 
author  has  done,  that  they  have  dealt  in  hyperbole  or  exaggeration.  The 
saints,  inspired  by  the  spirit  of  truth,  are  extremely  cautious  of  exaggera- 
tion, which  belongs  to  the  father  of  liars.  And  here  we  shall  take  the 
liberty  to  say  that  when  an  opinion  honorable  to  the  holy  Virgin  is  dis- 
cussed— if  this  opinion  be  neither  repugnant  to  faith,  nor  to  the  decisions 
of  the  Church,  and  if  it  has  some  foundation,  some  support — to  reject,  to 
combat  it,  merely  because  the  other  sentiment  may  be  also  true,  demon- 
strates very  little  love  or  respect  for  the  Mother  of  God. 


THE  GLORIES  OF  MARY.  179 

We  would  not  wish  to  imitate  this  conduct,  neither  would  we  desire 
our  readers  to  do  so  ;  on  the  contrary,  we  would  have  them  firmly  be- 
lieve all  that  can  be  said  without  error  of  the  glorious  privileges  of  Mary  ; 
and  in  this  we  imitate  the  Abbot  Rupert,  who  placed  among  the  homages 
most  pleasing  to  the  Mother  of  God  that  of  believing  in  her  grandeur. 
Though  there  was  no  other  authority  than  that  of  St.  Augustine,  it  should 
calm  all  fear  of  exceeding  on  this  point.  Now  this  holy  doctor  assures 
us  that  all  we  can  say  in  praise  of  the  holy  Virgin  is  beneath  what  her 
eminent  dignity  deserves  and  requires.  Does  not  the  Church  say  in  the 
Mass  of  the  blessed  Virgin,  "  You  are  happy,  O  holy  Virgin,  and  most 
worthy  of  all  praise  "  ? 

But  let  us  resume,  and  see  what  the  saints  write  in  support  of  our 
proposition.  We  read  in  St.  Bernard  that  "  God  has  filled  Mary  with  all 
graces,  that  men  may  receive  them  by  her  as  by  a  canal.  Before  the 
birth  of  this  blessed  Virgin,"  he  adds,  "  mankind  had  not  the  abundant 
supply  of  graces  which  we  have,  because  God  had  not  yet  built  the  aque- 
duct destined  to  convey  its  waters."  As  when  Holophernes  wished  to 
destroy  Bethulia,  he  commanded  that  the  public  fountains  which  supplied 
it  with  water  should  be  diverted  from  their  course,  so,  when  the  devil 
wishes  to  subdue  a  soul,  he  first  endeavors  to  destroy  its  devotion  to  the 
Mother  of  God,  that,  the  channel  of  grace  once  destroyed,  it  may  with 
more  facility  fall  under  his  yoke.  "  Consider,  then,  Christians,"  continues 
the  saint,  "  how  ardent,  how  tender  should  be  your  devotion  to  the 
Queen  of  heaven,  since  the  Lord  has  placed  her  in  the  plentitude  of  all 
good  gifts."  As  the  moon,  placed  between  the  sun  and  the  earth,  ren- 
ders the  earth  all  it  receives  from  the  sun,  so  Mary,  the  beautiful  moon 
in  the  order  of  grace,  receives  the  influences  of  the  divine  Sun  of  justice, 
to  communicate  them  to  the  inhabitants  of  our  globe.  She  is  the  happy 
gate  of  heaven,  for  as  the  letters  of  grace,  after  receiving  the  king's  sig- 
nature, must  necessarily  pass  through  his  palace  gate,  so  no  grace,  no 
pardon,  emanates  from  the  throne  of  the  King  of  kings,  without  passing 
through  the  hands  of  Mary  (according  to  St.  Bernard). 

"  Mary,"  says  St.  Bonaventure,  "  is  called  the  Gate  of  heaven,  because 
no  one  enters  this  blessed  abode  without  first  passing  through  her." 

St.  Jerome  confirms  our  argument :  he  says  that  "  The  plenitude  of 
grace  is  found  in  Jesus  Christ,  as  in  the  head,  whence  it  flows  to  Mary, 
who  communicates  it  to  all  His  members."  St.  Bernardine  of  Sienna  ex- 
plains this  idea  more  clearly  when  he  says  that  "  As  Christians  are  the 
mystical  body  of  the  Man-God,  Jesus  Christ,  all  the  graces  of  the  spiritual 
life  which  flow  from  the  head  are  transmitted  by  Mary."  St.  Bonaven- 
ture says  that  "  God,  the  source  of  all  grace,  having  been  pleased  to  dwell 
in  the  womb  of  the  blessed  Virgin,  she  has  acquired  a  species  of  jurisdic- 


x8o  THE  GLORIES  OF  MARY. 

tion  over  all  graces,  and  that  the  floods  of  these  celestial  gifts  issued 
from  her  virginal  womb  as  from  a  divine  ocean,  when  the  eternal  Word 
came  forth  therefrom." 

F.  Crasset  explains  in  nearly  the  same  sense  this  passage  of  Jeremy, 
win  re  the  prophet,  perceiving  through  the  vista  of  ages  the  incarnation 
of  the  divine  Word,  says,  "  That  a  woman  should  encompass  a  man." 
M  As  a  line  proceeding  from  the  centre  of  a  circle,"  says  this  father,  "  can- 
not go  out  from  it  without  passing  through  the  circumference,  thus  no 
grace  can  come  to  us  from  Jesus  Christ,  the  centre  of  all  good,  without 
passing  through  Mary,  who  was  the  circumference,  as  it  were,  of  this 
Man-God,  while  He  was  in  her  womb." 

What  do  the  fathers,  the  doctors  of  the  Church,  teach  us,  by  texts  so 
strong  and  so  precise  ?  Do  they  intend  to  prove  that  all  graces  come  to 
us  through  Mary  in  this  sense  only — that  she  has  given  us  the  Author  of 
grace,  as  our  adversary  would  fain  persuade  us  ?  Far  from  it.  They,  on 
the  contrary,  give  clearly  to  understand  that  every  grace  given  to  man, 
in  virtue  of  the  merits  of  Jesus  Christ,  is  conveyed  to  him  by  the  hands 
of  Mary.  This  is  the  conclusion  of  the  venerable  F.  Suarez,  S.  J.  He 
writes,  "  It  is  now  the  general  sentiment  of  the  Church  that  the  interces- 
sion of  the  Mother  of  God  is  not  only  useful  but  even  necessary  to  salva- 
tion." "For  the  Lord,"  says  St.  Bernard,  "wishes  to  grant  us  nothing 
without  the  agency  of  Mary."  Before  him,  St.  Idelphonsus  said  to  the 
holy  Virgin,  "  O  glorious  Lady,  the  Lord  has  confided  to  you  all  the  gifts 
He  wishes  to  dispense  to  His  creatures  ;  all  the  treasures  of  grace  are  com- 
mitted to  your  care."  St.  Peter  Damian  goes  still  farther,  asking  himself 
this  question :  "  Why  has  God,  before  He  became  incarnate  in  Mary's 
womb,  applied  for  her  consent  ? "  "  For  two  reasons,"  he  replies  ;  "  first, 
to  oblige  us  to  be  very  grateful  to  her ;  and,  second,  to  teach  us  that  our 
salvation  depends  on  the  will  of  this  blessed  Virgin." 

St.  Bonaventure,  on  these  words  of  Isaiah,  "  A  rod  shall  come  forth  of 
the  root  of  Jesse,  and  a  flower  shall  bud  out  of  its  root,"  makes  an  ingen- 
ious reflection  :  "  Whoever,"  says  he,  "  desires  the  grace  of  the  Holy 
Ghost,  let  him  seek  the  flower  on  the  stem — that  is  to  say,  let  him  go  to 
Jesus  by  Mary  ;  for  the  stem  shall  give  us  the  flower,  and  by  this  flower 
we  shall  find  God.  Thou  wishest  to  possess  this  flower  ?  try  to  make  its 
stem  incline  toward  thee."  The  great  St.  Francis  of  Assisium,  in  his  ser- 
mon on  the  Epiphany,  remarks,  on  these  words  of  the  gospel  for  that 
feast,  "They  found  the  Child  with  Mary  His  Mother,"  that  Jesus  is  never 
found  but  with  Mary  and  by  Mary  ;  and  he  concludes  that  in  vain  is  the 
divine  infant  sought  if  we  seek  Him  not  with  His  Mother.  "  I  wish,"  says 
St.  Ildephonsus,  "  to  be  the  servant  of  Mary,  that  I  may  be  the  servant  of 
her  Son." 


THE  GLORIES  OF  MARY.  181 

Example. 
In  the  year  1683  the  Turks,  elated  with  their  victories  in  Germany, 
formed  the  design  of  pushing  their  conquests  beyond  the  Rhine,  and, 
menacing  all  Christendom  with  destruction,  came  with  an  army  of  200,- 
000  men  to  besiege  Vienna.  The  inhabitants,  struck  by  the  terror  of 
their  arms,  fled  on  every  side.  The  emperor  himself,  Leopold  the  First, 
not  being  in  a  condition  of  opposing  the  victorious  Ottomans,  was 
obliged  to  depart  precipitately  from  the  palace,  and  got  out  of  the  city 
at  one  side  with  all  his  family,  at  the  moment  the  enemy  laid  siege  to  it 
on  the  other.  On  the  vigil  of  the  Assumption,  the  Turks  opened  the 
breach,  and  pushed  forward  with  alarming  rapidity.  To  increase  the 
misfortune  of  the  citizens,  a  church  took  fire,  and  the  devouring  element 
gained  the  arsenal ;  but  by  the  visible  protection  of  the  holy  Virgin,  on 
the  feast,  the  fire  miraculously  ceased,  and  afforded  time  for  drawing 
from  the  magazine  the  necessary  ammunition.  So  marked  a  protection 
of  the  Mother  of  God  reanimated  the  courage  of  the  besieged  ;  neither 
the  continual  fire  of  the  assailants,  nor  the  bombs  which  threw  down  the 
houses,  prevented  them  from  imploring  in  the  churches,  night  and  day, 
the  divine  aid.  The  preachers  ceased  not  exhorting  them  to  confide  in 
Mary,  their  powerful  protectress.  On  August  31st  the  Turks  had  gained 
so  far,  that  Vienna,  the  bulwark  of  Christendom,  was  almost  entirely  re- 
duced to  ashes,  but  on  the  Nativity  of  the  holy  Virgin,  September  8th, 
the  Christians,  having  redoubled  their  prayers,  miraculously  received 
notice  of  prompt  assistance,  and  the  second  day  in  the  octave  of  that 
feast  the  whole  mountain  of  Kalemberg  was  seen  covered  with  the  troops 
of  the  great  Sobieski,  king  of  Poland.  His  army,  it  is  true,  was  small, 
when  compared  with  the  Ottoman  forces,  but  it  was  strong  with  the  di- 
vine help.  On  September  12th,  Sobieski,  with  Prince  Charles  of  Lorraine, 
heard  Mass  in  the  chapel  of  St.  Leopold  :  he  himself  served  it,  kneeling 
at  the  foot  of  the  altar,  with  extended  arms,  except  when  the  priest 
needed  his  ministry.  Having  communicated,  and  the  sacrifice  finished, 
he  placed  himself  and  his  whole  army  under  the  protection  of  the  Mother 
of  God,  and  then,  receiving  the  benediction  given  in  the  name  of  the 
Pope,  this  pious  prince  rose,  and  full  of  holy  confidence,  exclaimed,  "Let 
us  march,  now,  under  the  all-powerful  protection  of  the  Mother  of  God." 
When  his  little  army  beheld  the  numerous  forces  of  the  infidels,  they  felt 
that  victory  on  their  side  should  be  miraculous.  It  indeed  was  so,  for 
after  the  first  shock,  which  was  on  their  side  a  little  violent,  the  khan  of 
the  Tartars  fled  ;  the  grand  vizier,  foaming  with  rage,  was  drawn  along 
by  the  torrent  in  spite  of  him,  leaving  in  the  field  all  his  baggage,  his 
ammunition,  and  his  artillery,  which  amounted  to  one  hundred  and 
eighty  pieces  of  cannon,  together  with  the  great  standard  of  Mahomet, 


i  S  a  THE  GLORIES  OF  MAR  Y. 

and  ten  thousand  slain.  After  this  signal  victory,  Sobieski  and  Emperor 
Leopold  entered  Vienna,  and  having  proceeded  to  the  church,  the  former 
intoned  the  "  Te  Deum."  Thenceforward  this  religious  prince  caused  to 
be  carried  with  him  a  tablet  of  our  Lady  of  Loretto,  which  had  been 
found  by  miracle;  two  angels  were  represented  thereon  as  placing  a 
crown  over  the  head  of  the  holy  Virgin,  and  each  holding  a  parchment, 
on  which  was  inscribed  in  Latin  :  "  By  this  image  of  Mary,  I,  John,  shall 
conquer."  And  we  likewise,  despite  the  fury  of  the  enemies  of  our  sal- 
vation, will  be  always  victorious  if  we  have  recourse  to  the  Queen  of 
heaven. 

Prayer. 

Rejoice,  oh,  my  soul,  for  the  prospect  Mary's  intercession  affords  thee 
of  being  saved.  O  powerful  Queen,  from  how  many  perils  have  you  not 
delivered  me !  how  many  lights  and  graces  have  you  not  obtained  me ! 
How  have  I  deserved  that  you  should  labor  so  ardently  for  my  salvation  ? 
Ah,  it  is  your  clemency  alone  that  has  interested  you  in  my  favor,  and 
if,  in  return  for  your  gifts,  I  gave  my  blood  and  life,  it  would  be  nothing. 
As  I  can  only  offer  you  the  weak  tribute  of  my  praise  and  love,  deign,  O 
most  amiable  Virgin,  graciously  to  accept  it. 

2 — CONTINUATION    OF   THE    SAME    SUBJECT. 

A  man  and  woman  having  proved  our  destruction,  it  was  befitting 
that  another  man  and  another  woman  should  unite  to  save  us.  No  doubt 
Jesus,  the  Man-God,  alone  sufficed  to  effect  our  redemption  ;  but  it  was 
more  convenient  that,  both  sexes  having  concurred  to  our  ruin,  both 
should  conspire  to  save  us.  Albertus  Magnus  styles  Mary  the  "  coadju- 
trix  of  our  redemption  ; "  and  the  holy  Virgin  herself  told  St.  Bridget 
that  as  Adam  and  Eve  had  sold  the  world  for  an  apple,  thus  she  and  her 
Son  had  redeemed  it  with  one  heart.  God  has  been  able  to  create  the 
world,  but  He  has  not  been  pleased  to  redeem  it  without  the  coopera- 
tion of  Mary. 

"  The  blessed  Virgin."  says  Father  Suarez,  "  has  concurred  in  three 
ways  to  our  redemption :  First,  in  meriting,  by  congruity,  as  theologians 
say,  that  the  Word  should  become  incarnate  in  her  womb ;  second,  by 
the  continual  prayers  she  offered  to  God  for  us,  while  on  earth  ;  third,  by 
her  consent  that  Jesus  might  sacrifice  Himself  for  our  redemption  ;  and 
hence  it  is  that  the  Lord,  ever  equitable  in  His  decrees,  has  ordained  that 
she  should  become  for  all  the  mediatrix  of  salvation." 

Mary  is  called  the  cooperatrix  of  our  justification,  because  God  has 
confided  to  her  care  the  graces  He  wishes  to  impart  to  us  ;  "  So  that," 


THE  GLORIES  OF  MARY.  183 

says  St.  Bernard,  "  all  who  ever  existed,  or  ever  shall  exist,  should  regard 
this  blessed  Virgin  as  the  means  of  their  salvation." 

Jesus  says  in  the  gospel,  "  No  one  can  come  to  me,  if  my  Father  does 
not  draw  him  by  his  grace."  He  says  also  of  Mary,  "  No  one  can  come 
to  me,  if  my  Mother  does  not  attract  him  by  her  prayers."  When  St. 
Elizabeth  saw  the  holy  Virgin  enter,  she  exclaimed  in  her  humility, 
"Whence  is  this  to  me,  that  the  Mother  of  my  Lord  should  visit  me  ? " 
Here  it  might  be  asked,  Did  she  not  know  that  Jesus,  also,  was  in  her 
house,  and  why,  then,  should  she  not  suppose  herself  as  unworthy  of  see- 
ing the  Son  as  the  Mother  ?  But  the  saint  well  knew  that  when  Mary 
comes,  she  always  brings  Jesus  with  her,  so  that  it  sufficed  her  to  thank 
the  Mother,  without  naming  the  Son. 

"  She  is  like  a  merchant's  ship,  carrying  bread  from  afar,"  says  the 
Holy  Ghost  of  the  valiant  woman.  Mary  is  this  privileged  vessel,  who 
has  brought  us  "  Jesus  Christ,  the  living  bread  descended  from  heaven." 
Those  who  are  not  in  this  vessel,  that  is,  those  whom  Mary  has  not  under 
her  protection,  will  be  infallibly  swallowed  up  by  the  waves.  When, 
therefore,  the  winds  blow,  and  the  floods  of  temptation  rise,  let  us  say  to 
Mary  what  St.  Peter  said  to  Jesus  Christ,  "  Save  us  or  we  perish."  But 
here  the  above  author  will  object  that  salvation  can  only  come  from  God. 
Well,  but  let  us  ask  him  if  a  criminal,  condemned  to  death,  may  yet  ask 
some  favorite  of  the  king  to  save  him  by  his  intercession,  why  may  not 
Christians  implore  the  Mother  of  God,  who  I  think  has  some  influence 
with  Him,  to  obtain  their  pardon  ?  We  hear  St.  John  Damascene  say  to 
her,  "  Immaculate  Virgin,  deliver  me  from  eternal  damnation."  And  St. 
Bonaventure  calls  her  "  The  salvation  of  those  who  invoke  her."  The 
Church  also  addresses  her  as  "  Health  of  the  sick;"  why,  then,  should 
Christians  feel  any  scruple  in  saying  to  her  with  the  Church  and  the 
saints,  "Save  us"  ?* 

But  I  shall  adduce  the  testimony  of  other  writers  in  support  of  our 
argument.  The  glorious  St.  Gatian  affirms  that  "Though  we  may  ask 
as  many  graces  as  we  please,  yet  we  cannot  obtain  them  but  through  the 
intercession  of  Mary."  St.  Antoninus  says  that  "To  ask  favors  without 
interposing  Mary  is  to  attempt  to  fly  without  wings."  As  Pharaoh  said 
to  the  Egyptians,  when  in  want  of  bread,  "  Go  to  Joseph,"  so  when  we 
ask  some  grace  of  God,  He  says  to  us,  "Go  to  Mary."  "  Christians,"  says 
Richard  of  St.  Lawrence,  "  can  say  to  Mary  as  the  Egyptians  to  Joseph, 
'  Our  salvation  is  in  thy  hands  ; ' "  and  Cassian,  that  "  The  salvation  of 
all  men  is  in  the  protection  of  Mary." 

As  the  rock,  when  it  loses  its  support,  rolls  from  precipice  to  precipice, 

*  "  By  this  intercession"  is  always  understood  in  this  and  similar  prayers  to  the  blessed  Virgin. — 
Trans. 


1 84  THE  GLORIES  OF  MARY. 

till  it  falls  into  the  abyss,  so  a  soul  who  loses  Mary's  protection  falls  from 
one  crime  into  another,  until  it  is  lodged  in  hell.  "  God  will  never  save 
us,"  says  St.  Bonaventure,  "  without  Mary's  intercession."  As  a  little  in- 
fant cannot  live  without  the  care  of  a  nurse,  so  no  Christian  can  be  saved 
except  Mary  protect  him.  Keep  fast  hold  of  her  garment,  therefore,  little 
children  of  Jesus  Christ,  and  never  let  it  go  until  you  receive  her  bene- 
diction in  heaven.  "  Who  could  know  God  except  by  you,  O  holy  Vir- 
gin?" says  St.  Germanus  :  "Who  could  be  saved,  O  powerful  Virgin, 
except  by  your  intercession?"  In  another  place  he  says,  "If  you,  O 
blessed  Virgin,  did  not  point  out  the  way,  no  one  would  escape  the  dan- 
gers to  be  met  with  therein."  "  As  we  have  not  access  to  the  Father," 
says  St.  Bernard,  "  but  by  Jesus  Christ,  we  have  not  access  to  Jesus  Christ 
but  through  Mary,  that  this  divine  Saviour,  whom  she  has  given  to  the 
world,  may  receive  us  from  her  hands."  "  What  shall  become  of  us,  what 
hope  remains  to  us,  O  Mary,"  says  St.  Germanus,  "  if  you  abandon  us, 
who  are  the  life  of  Christians?" 

"  But  if  all  graces  come  to  us  through  Mary,"  say  some,  "  it  must  fol- 
low that  when  we  pray  to  the  saints  they  should  employ  her  mediation 
with  God  to  obtain  our  requests,  and  this  is  what  no  person  ever  believed 
or  advanced."  For  my  part,  I  confess  that  this  sentiment  does  not  appear 
strange  to  me  ;  what  more  natural  than  that  the  Lord,  who  has  crowned 
His  Mother  Queen  of  saints,  may  wish  that  the  saints  recur  to  her  inter- 
cession in  favor  of  their  clients  ?  As  to  the  objection  that  this  opinion  has 
never  been  supported,  I  say  that  St.  Anselm,  St.  Bernard,  St.  Bonaventure, 
as  well  as  F.  Suarez  and  many  others,  maintained  it.  "  In  vain,"  says  St. 
Bernard,  "  would  a  person  ask  some  favor  of  the  saints,  if  Mary  did  not 
endeavor  to  obtain  it."  It  is  in  this  sense  that  a  modern  author  under- 
stands this  verse  of  the  42d  Psalm,  "  All  the  rich  of  the  people  entreat  thy 
countenance."  "The  rich  of  the  people,"  says  he,  "are  the  saints  ;  when 
they  wish  to  procure  some  favor  for  their  suppliants,  they  address  them- 
selves to  Mary."  "  We  should  entreat  the  great  ones  of  the  heavenly  Jer- 
usalem," says  F.  Suarez,  "  to  be  our  intercessors  with  their  mistress  and 
Queen."  "  You  alone,  O  Mary,"  says  St.  Anselm,  "  can  do  as  much  with 
God  for  us  as  all  the  saints  together.  How  is  that  ?  "  still  demands  the 
saint.  "  Because  you  are  the  Mother  of  our  Saviour,  and  the  spouse  of 
the  Holy  Ghost,  the  Queen  of  heaven  and  earth  :  if  you  are  silent,  none 
will  speak  in  our  behalf  ;  if  you  intercede  for  us,  all  in  concert  join  in  your 
petitions."  "  When  Mary  prays  for  a  soul,"  says  F.  Segari,  "  all  Paradise 
seconds  her  prayer,  or  rather,  in  her  quality  of  Queen,  she  then  commands 
the  angels  and  saints  to  accompany  her  to  the  throne  of  God  to  join  in 
her  supplications." 

O  Mary,  our  faithful  mediatrix !     Virgin  full  of  grace  !     Ladder  of 


THE  GLORIES  OF  MARY.  185 

Jacob  !  Gate  of  heaven  !  Treasury  of  divine  grace  !  May  all  Christians 
honor  you  with  all  their  hearts :  and,  to  use  the  beautiful  expression  of 
St.  Bernard,  "cling  to  you  with  the  utmost  fidelity."  Let  us  implore 
grace,  but  let  us  do  so  through  you ;  in  fine,  let  us  present  to  God, 
through  your  sacred  hands,  all  the  prayers  and  good  works  in  our  power, 
if  we  desire  that  this  our  incense  may  be  acceptable  to  the  Lord. 

Example. 

The  following  story  is  related  by  Eustachius,  patriarch  of  Constanti- 
nople, an  eye-witness  of  the  fact :  it  is  confirmed  by  SS.  Peter  Damian, 
Bernard,  Bonaventure,  and  many  others.  Theophilus,  the  subject  of  it, 
was  archdeacon  of  the  church  of  Adanas  ;  his  great  virtues  had  acquired 
for  him  such  esteem  that  the  people  wished  to  raise  him  to  the  episcopal 
chair,  but  his  humility  opposed  it.  It-happened  that  some  enemies  of  his 
charged  him  with  a  great  crime,  and,  the  calumny  bearing  all  the  resem- 
blance of  truth,  his  bishop  in  consequence  deprived  him  of  his  charge. 
This  so  displeased  Theophilus  that  for  the  recovery  of  his  reputation  he 
consulted  a  Hebrew  magician,  who  placed  him  in  communication  with 
the  devil,  to  be  succored  in  his  disgrace ;  the  wicked  spirit  agreed  to 
reestablish  his  ruined  character,  on  condition  that  he  would  renounce 
Jesus  and  Mary,  and  give  him  in  writing  the  act  of  renunciation,  to  which 
the  unhappy  man  agreed.  The  following  day  the  bishop  was  informed 
(no  one  knew  how)  that  Theophilus  had  been  calumniated  ;  so,  sending 
for  him,  he  asked  his  pardon,  and  reinstated  him  in  his  dignity.  But, 
struck  with  remorse  at  the  remembrance  of  his  perfidy,  the  archdeacon 
knew  not  what  to  do ;  at  length  he  goes  into  a  church,  and  seeing  there 
an  image  of  the  holy  Virgin,  he  said,  "  O  Mother  of  God,  I  cannot  aban- 
don myself  to  despair,  because  you  are  my  refuge,  and  your  clemency  is 
unbounded."  For  forty  days  he  persevered  in  tears  and  prayers,  reflect- 
ing on  his  sin  in  the  bitterness  of  his  soul :  at  the  end  of  this  term  the 
Mother  of  Mercy  appeared  to  him  one  night,  and  spoke  in  these  words  : 
"  O  Theophilus,  what  hast  thou  done  ?  Thou  hast  renounced  me  and  my 
Son,  and  given  the  pledge  of  thy  apostasy  to  our  mortal  enemy."  "  My 
patroness,"  he  replied,  "  I  have  been  very  wicked,  it  is  true,  but  it  belongs 
to  you  to  obtain  my  pardon."  Seeing  his  confidence,  Mary  then  said, 
"Take  courage;  I  will  intercede  for  thee."  Animated  by  this  promise, 
Theophilus  redoubled  his  prayers  and  austerities,  remaining  continually 
before  this  image  of  the  holy  Virgin,  until  she  again  appeared,  and 
with  a  serene  countenance  said  to  him :  "  Rejoice,  Theophilus ;  I  have 
presented  to  God  your  sighs  and  prayers,  and  He  has  been  pleased  to 
grant  your  pardon."  "  But,  my  mistress,"  replied  he,  "  the  enemy  has 
still  in  his  possession  the  abominable  act  by  which  I  renounced  Jesus  and 


j 86  THE  GLORIES  OF  MARY. 

you :  I  shall  never  be  easy  until  I  get  it  again."  Three  days  after,  he 
found  the  paper  lying  on  his  breast  on  awaking;  the  following  day  he 
went  to  the  church,  and  in  the  presence  of  all  the  assembly  related  the 
whole  affair  to  the  bishop,  with  many  tears,  and  finished  by  consigning 
to  him  the  act  of  renunciation.  The  bishop  caused  it  to  be  burned  before 
all  the  people ;  and  all  present  celebrated  together  the  praises  of  Jesus 
and  Mary.  Theophilus  then  returned  to  the  church  of  the  holy  Virgin, 
and  at  the  end  of  three  days  expired  in  the  peace  of  the  Lord. 

Prayer. 

Blessed  Virgin,  who  in  your  double  quality  of  Queen  and  Mother, 
dispense  your  favors  with  such  magnificence  and  love,  I,  who  am  so 
poor  in  merit  and  virtue,  and  greatly  indebted  to  the  divine  justice,  hum- 
bly recommend  myself  to  you  ;  you  have  the  keys  of  the  divine  mercy  ; 
draw  on  this  inexhaustible  treasure,  and  dispense  its  riches  to  this  poor 
sinner,  in  proportion  to  his  immense  wants.     Amen. 


CHAPTER  VI. 

"  Eja,  ergo,  advocato  nostra  "  (Turn,  then,  most  gracious  advocate). 
I MARY    IS    A    POWERFUL    ADVOCATE. 

ATERNAL  authority  is  naturally  so  strong  that  a  son,  if  he  be  a 
monarch,  and  possess  most  absolute  sway  over  every  individ- 
ual in  his  dominions,  cannot  treat  his  mother  as  a  subject.  It 
is  true  that  Jesus  Christ,  in  virtue  of  the  hypostatic  union  of  the 
divine  and  human  nature,  possesses,  even  as  man,  supreme  authority 
over  all  creatures,  and  even  over  Mary  herself :  yet  it  is  not  less  true  that 
during  His  mortal  life  He  wished  to  be  subject  to  her.  St.  Ambrose  says, 
that  "Jesus,  having  chosen  Mary  for  His  Mother,  was  obliged  to  be  sub- 
ject to  her."  "We  can  say  of  the  saints,"  says  Richard  of  St.  Lawrence, 
"  that  God  is  with  them,  but  to  Mary  it  has  been  given,  not  only  to  con- 
form herself  to  the  will  of  God,  but  that  God  Himself  has  been  conformed 
to  hers  ;  and  while  we  say  of  virgins,  that  they  follow  the  Lamb,  we  can 
say  of  Mary,  on  earth,  that  the  Lamb  followed  her." 

Although  the  holy  Virgin  no  longer  commands  her  Son,  yet  her  pray- 
ers, being  the  prayers  of  a  Mother,  never  meet  a  refusal :  hence  St.  Peter 
Damian  says,  "  All  power,  O  Mary,  has  been  given  you  in  heaven  and 
on  earth  ;  nothing  is  impossible  to  you,  for  you  can  give  hope  to  the  de- 
sponding. When  Mary,"  he  continues,  "  presents  herself  before  Jesus, 
the  altar  of  reconciliation,  to  mediate  for  us,  she  rather  seems  to  dictate 
than  to  supplicate,  and  has  more  the  air  of  a  Queen  than  of  a  subject." 

Imperio  Virginis  omnia  famulantur,  etiam  Deus  (All  is  subject  to 
Mary's  empire,  even  God  Himself),  St.  Bernardine  of  Sienna  does  not 
fear  to  assert :  the  saint  wishes  to  insinuate  thereby  that  God  hears  Mary's 
prayers  as  if  they  were  commands.  "  The  Lord,  O  Mary,"  says  St.  An- 
selm,  "  has  so  exalted  you  that  His  favor  has  rendered  you  omnipotent." 
"  Yes,"  says  Richard  of  St.  Lawrence,  "  Mary  is  omnipotent,  for,  accord- 
ing to  all  laws,  the  queen  enjoys  the  same  privileges  as  the  king,  and 
that  power  may  be  equal  between  the  Son  and  Mother."  Jesus  has  ren- 
dered Mary  omnipotent :  the  one  is  omnipotent  by  nature,  and  the  other 
is  omnipotent  by  grace  ;  that  is  to  say,  as  it  was  revealed  to  St.  Bridget, 
Jesus  has  obliged  Himself  to  grant  all  the  desires  and  requests  of  His 


,  {$  THE  GLORIES  OF  MARY. 

blessed  Mother,  not  willing  to  refuse  her  anything  in  heaven,  since  she 
had  refused  Him  nothing  on  earth. 

With  great  reason,  then,  O  blessed  Mother,  do  SS.  Bernard  and  An- 
selm  say  that  "  It  suffices,  for  the  accomplishment  of  any  work,  that  you 
desire  it."  Hence  it  is  that  you  can  raise  the  greatest  sinner  at  pleasure 
to  the  most  eminent  sanctity,  and  that  Albertus  Magnus  makes  you  say, 
°  It  suffices  to  entreat  me  to  desire  a  thing,  for  whatsoever  I  wish  is  nec- 
essarily accomplished." 

Considering  this  immense  power  of  Mary,  St.  Peter  Damian  thus  ad- 
dresses her  :  "  O  holy  Virgin,  do  not  fail  to  plead  our  cause  ;  be  governed 
by  your  heart ;  exert  for  us  your  great  influence,  you  who  are  as  rich  in 
mercy  as  in  power." 

While  Mary  abode  on  earth,  nothing,  after  zeal  for  the  divine  glory, 
was  nearer  to  her  heart,  nothing  so  occupied  her  mind,  as  to  succor  the 
unfortunate.  That  she  even  then  enjoyed  the  privilege  of  obtaining  what 
she  wished  we  have  a  proof  in  the  change  of  the  water  into  wine  at  the 
marriage  of  Cana.  Why  does  Jesus  perform  this  miracle,  since,  in  the 
divine  councils,  which  are  immutable,  His  "hour  was  not  yet  come"? 
It  is  because  the  decree  which  fixed  this  epoch  was  subject  to  another 
decree,  by  which  from  all  eternity  this  Lord  obliged  Himself  to  grant  the 
requests  of  His  Mother  ;  and  Mary  knew  well  the  extent  of  her  privilege. 
Hence,  although  Jesus  appeared  by  these  words,  "  My  hour  is  not  yet 
come,"  to  reject  her  suit,  she  doubted  not  for  an  instant  the  grant  thereof. 
"  By  saying  '  My  hour  is  not  yet  come,' "  observes  St.  Thomas  Aquinas, 
"  Jesus  wished  only  to  insinuate  that  if  anyone  else  besides  His  Mother 
asked  Him,  He  would  have  deferred  the  miracle." 

It  is,  indeed,  a  certain  truth,  that  no  creature  can  obtain  for  poor  sin- 
ners so  many,  and  such  abundant  graces,  as  our  most  clement  advocate  ; 
for  she  is  less  regarded  by  the  Lord  as  His  servant  than  honored  by  Him 
as  His  Mother.  The  spouse  in  the  Canticles  says  to  his  beloved  :  "  You 
who  dwell  in  the  gardens,  our  friends  are  attentive  to  your  voice  ;  let  me 
hear  it."  These  friends  are  the  saints,  who,  when  they  wish  to  obtain 
some  favor  for  their  suppliants,  turn  their  eyes  to  the  Queen,  knowing 
that  she  needs  only  to  let  her  voice  be  heard,  and  all  their  desires'  are 
granted. 

We  read  in  the  history  of  Rome,  that  when  Coriolanus  besieged  the 
Capitol,  neither  the  prayers  of  the  citizens  nor  the  requests  of  his  friends 
could  soften  him  ;  but  the  moment  his  mother,  Veturia,  raised  her  voice, 
he  laid  down  his  arms  and  sacrificed  his  resentment.  If  a  pagan  showed 
such  respect  for  his  mother,  what  will  not  Jesus,  the  Man-God,  evince  for 
His  Virgin  Mother  ?  Father  Justin  assures  us  that  one  sigh  from  Mary 
can  do  more  for  us  with  God  than  all  the  prayers  of  the  saints  united  to- 


THE  GLORIES  OF  MARY.  189 

gether  ;  the  devil  himself  acknowledged  the  same  to  St.  Dominic,  by  the 
mouth  of  a  possessed  person. 

St.  Germanus  says  to  Mary,  "  You,  O  holy  Virgin,  have  over  God  the 
authority  of  a  Mother,  and  hence  you  obtain  pardon  for  the  most  obdurate 
sinners."  St.  Bridget  heard  the  saints  say  to  Mary,  "  Queen  of  heaven, 
elect  of  the  Lord,  what  is  impossible  to  you?"  To  this  corresponds  a 
celebrated  adage  of  a  certain  father :  "  You,  O  holy  Virgin,  can  effect  by 
your  prayers  all  that  God  can  operate  by  His  power."  "  What ! "  says  St. 
Augustine — "  is  not  the  dignity  of  Jesus  connected  with  the  honor  of  His 
Mother  ?  Does  He  not  assure  us  in  the  gospel,  that  He  is  come  to  fulfill 
the  law,  and  not  to  destroy  it?"  St.  George,  archbishop  of  Nicomedia, 
goes  still  farther ;  he  says  that  Jesus, Christ  has  imposed  a  law  upon  Him- 
self to  grant  the  requests  of  His  Mother,  to  satisfy  His  obligations  to  her 
for  giving  Him  existence  as  man.  Rejoice  then,  O  Mary,  since  He  who 
is  liberal  beyond  measure  toward  us,  to  whom  He  owes  nothing,  considers 
himself  indebted  to  you. 

It  is  a  reflection  of  St.  Augustine  that  as  Mary  merited  to  give  human 
flesh  to  the  Son  of  God,  and  thereby  prepared  the  price  of  our  redemp- 
tion, she  is,  consequently,  more  enabled  to  obtain  our  salvation  than  all 
the  redeemed  together.  "  You,  then,  can  entirely  save  us,  O  Mary,"  says 
St.  John  Damascene  to  her,  "  for  your  authority  of  Mother  gives  an  irre- 
sistible force  to  your  prayers."  O  admirable  goodness  of  our  God,  who  to 
effect  our  future  happiness  has  given  us  an  advocate  that  gains  every 
cause  in  which  she  pleads  !  O  ineffable  mercy,  who,  lest  we  might  be 
deterred  from  approaching,  by  reason  of  the  formidable  sentence  He  is 
to  pronounce,  has  ordained  that  His  Mother,  the  mistress  of  grace,  should 
intercede  for  us ! 

Example. 

Surius  relates  that  it  was  through  the  holy  Virgin  the  blest  Elzear, 
count  of  Arrian,  received  his  great  spirit  of  prayer.  "  His  governess,  be- 
ing a  very  pious  woman,"  says  this  historian,  "  was  anxious  that  her  pupil 
should  be  so  too  ;  hence  she  was  desirous  to  see  him  pray  devoutly,  and 
continually  asked  this  favor  for  him  of  God.  One  day  at  Mass,  while 
recommending  him  earnestly  to  God,  she  heard  a  voice  say  to  her  that 
'  the  Queen  of  heaven  instructed  him  in  the  holy  science  of  prayer.'  Lest 
she  might  be  deceived  by  the  father  of  lies,  she  mentioned  the  circum- 
stance to  a  holy  priest,  who  at  once  examined  the  young  count  as  to  the 
method  he  followed  in  prayer.  Elzear  ingenuously  said  that  he  began 
his  meditation  by  recommending  himself  to  the  holy  Virgin,  beseeching 
her  to  suggest  to  him  the  petitions,  and  to  engrave  in  his  soul  the  senti- 
ments with  which  the  Holy  Ghost  might  inspire  him  ;  that  he  then  recited 


190  THE  GLORIES  OF  MARY. 

the  •  Avt  Maria,'  and  after  this  little  tribute  of  homage  to  his  blessed 
Mother,  the  time  of  prayer  passed  in  pious  thoughts  and  affections,  with- 
out his  ever  experiencing  dryness  or  disgust." 

Behold  an  effectual  means  to  learn  the  holy  art  of  praying  well. 

Prayer. 

O  Mother  of  God,  permit  me  to  say  to  you  with  St.  Bernard,  "  Speak, 
O  my  mistress,  for  your  Son  hears  you."  In  taking  flesh  in  your  chaste 
womb,  a  God  has  been  pleased  to  become  your  debtor,  in  order  to  place 
afterward  at  your  disposal  all  the  treasures  of  His  unbounded  mercy. 
All  men.  without  exception,  experience  your  clemency  :  if  you  heap  bene- 
fits on  those  who  outrage  and  dishonor  you,  what  have  not  those  who 
glory  in  being  your  servants  reason  to  expect  ?  We,  holy  Virgin,  hope 
for  grace  and  salvation  from  you,  and  since  you  need  but  say  the  word, 
ah,  do  so  ;  you  will  be  heard,  and  we  shall  be  saved.     Amen. 

2 MARY    IS    A    COMPASSIONATE    ADVOCATE. 

We  have  so  many  motives  to  love  our  great  Queen,  that  if  every  ser- 
mon spoke  of  her,  if  all  the  earth  resounded  with  her  praises,  if  all  men 
gave  their  life  for  her,  it  would  be  little  in  return  for  the  tender  affection 
she  bears  them,  or  to  the  obligations  we  have  toward  her.  The  blessed 
Raymond  Jourdan,  who  through  humility  called  himself  the  Idiot,  said  of 
Mary,  "  She  loves  those  who  love  her — she  goes  so  far  as  even  to  serve 
those  who  serve  her,  using  all  her  power,  if  they  be  sinners,  to  obtain  their 
pardon  of  her  Son."  As  the  Son  mediates  with  the  Father,  so  Mary  ceases 
not  to  treat  with  both,  the  great  affair  of  our  salvation. 

Sinners,  whosoever  you  may  be,  if  the  enormity  of  your  crimes  causes 
you  to  doubt,  not  of  the  power,  but  of  the  goodness  of  Mary,  know  that 
she  herself  assured  the  venerable  Sister  Villani  that,  after  the  title  of 
Mother  of  God,  there  is  not  one  in  which  she  more  delights  than  in  that 
of  advocate  of  sinners.  St.  Bonaventure  says  that,  "  One  of  Mary's  great- 
est privileges  is  that  of  being  omnipotent  next  her  Son."  But  as  this 
would  avail  as  nought,  if  she  were  not  interested  for  us,  He  has  given  her 
a  heart  so  tender  and  compassionate  that  no  mother  ever  loved  her 
children  as  this  blessed  Mother  loves  us. 

"  Who,"  continues  the  saint,  "  has  had  more  solicitude  for  us  than  you, 
O  Mother  of  mercy  ?  Who  supports  us  like  you,  in  the  afflictions  we 
meet  ?  Who  intercedes  for  us  more  efficaciously  than  you  ?  Your  pro- 
tection is  more  powerful,  and  your  love  more  warm  than  all  that  the  human 
understanding  can  conceive  ;  for,  as  the  learned  Idiot  says,  '  If  the  other 
saints  succor  their  clients,  the  Mother  of  God,  in  her  solicitude,  is  the  ad- 
vocate of  all.' " 


THE  GLORIES  OF  MAR  Y.  191 

"  Mary,"  says  the  blessed  Amedee,  "  assists  continually  near  the  throne 
of  God,  to  intercede  for  us  ;  as  she  beholds  in  the  light  of  God  all  our 
miseries,  she  has  for  them  all  the  commiseration  of  a  truly  maternal  heart." 
Hence,  Richard  of  St.  Lawrence  encourages  all  to  go  with  confidence  to 
this  clement  advocate,  assuring  them  that  she  is  always  ready  to  speak  in 
their  behalf. 

With  what  efficacy,  with  what  tender  charity  does  Mary  plead  our 
cause  !  From  the  consideration  thereof,  St.  Augustine  says  to  her  :  "  Men 
have  but  one  sole  advocate  in  heaven,  and  it  is  you,  holy  Virgin."  In- 
deed, although  the  saints  try  to  procure  our  salvation,  the  charity  of  Mary 
surpasses  theirs  by  so  many  degrees  that  we  may  truly  style  her  our  only 
advocate.  According  to  the  beautiful  expression  of  St.  Germanus,  "  N011 
est  satietas  defensionis  ejus  "  (She  is  never  tired  in  defending  us). 

A  person,  plunged  in  all  kinds  of  disorders,  had  once  a  vision,  in  which 
he  seemed  to  stand  before  the  tribunal  of  Jesus  Christ.  The  devil  was  his 
accuser,  and  Mary  his  advocate.  The  enemy  presented  against  him  the 
catalogue  of  his  sins,  which,  being  placed  in  the  scale  of  divine  justice, 
weighed  much  heavier  than  his  good  works.  But  what  did  his  powerful 
protectress  ?  Extending  her  hand,  she  inclined  the  light  side  of  the  bal- 
ance in  favor  of  the  criminal,  giving  him  thus  to  understand  that  if  he 
changed  his  life,  she  would  obtain  his  pardon.  He  did  repent  in  conse- 
quence, and  persevered  to  the  end  of  his  life. 

Poor  sinners  !  how  lamentable  would  be  your  lot  if  you  had  not  this 
powerful  advocate — this  advocate  so  wise,  so  prudent  and  so  tender,  that 
her  Son  cannot  condemn  those  whom  she  defends.  St.  Bonaventure  calls 
her  the  prudent  Abigail — for  as  this  woman  by  her  prudence  saved  her 
husband  Nabal  from  David's  indignation,  thus  Mary  knows  so  well  how 
to  appease  the  divine  justice,  that  God  Himself  blesses  her,  and  in  some 
manner  thanks  her  for  hindering  Him  from  punishing  sinners,  and  con- 
signing them  to  their  unhappy  fate.  It  is  because  the  eternal  Father 
wishes  even  to  exhaust  His  mercies  in  our  favor  that,  after  having  given 
us  Jesus  for  mediator,  with  Him  He  has  given  us  Mary  for  advocate,  next 
to  Jesus.  "  Undoubtedly,"  says  St.  Bernard,  "  Jesus  Christ  is  the  only 
mediator  between  God  and  man,  but  because  men  fear  that  divine  per- 
son, who  is  destined  one  day  to  judge  them,  it  has  been  necessary  to  give 
them  a  mediator  with  the  Mediator,  and  none  was  so  fit  for  this  office  as 
Mary,  His  Mother."  It  would  be  injuring  this  most  gracious  Lady  to  fear 
to  come  to  her  throne.  Read  the  holy  gospels  carefully  ;  peruse  all  that 
the  sacred  penmen  have  said  of  Mary,  and  if  you  find  one  single  word, 
one  trait  of  harshness  or  even  severity  in  her  life,  I  shall  permit  you  to 
fear.  But  in  vain  will  you  seek  it ;  hence,  dry  up  your  tears,  afflicted  souls  ; 
take  courage,  ye  fearful  and  pusillanimous,  the  Mother  of  your  Judge  is 


192  THE  GLORIES  OF  MARY. 

the  advocate  of  sinners — a  most  powerful  advocate,  who  knows  how  to 
appease  the  Lord ;  a  universal  advocate,  whose  credit  the  whole  world 
has  experienced. 

We  shall  conclude  this  section  by  the  eloquent  apostrophe  which  Wil- 
liam of  Paris  puts  into  the  mouth  of  the  sinner  who  has  recourse  to  Mary  : 
•■  I  come  to  you,  glorious  Mother  of  God,  whom  the  Church  styles  Mother 
of  mercy:  you,  O  Mary,  never  met  a  refusal,  and  your  intercession  you 
have  not  refused  to  any.  Is  it  in  vain  that  the  Church  proclaims  you  the 
advocate  of  the  miserable  ?  God  forbid,  O  mediatrix  of  men,  and  their 
only  hope  after  Jesus,  that  my  sins  may  be  an  obstacle  to  your  mercies, 
for  all  that  you  possess  of  grace  and  glory,  even  your  divine  maternity 
itself,  if  I  may  say  so,  you  owe  to  sinners.  Far,  then,  be  from  me  the 
thought  that  you  can  refuse  your  clemency  to  those  who  implore  it : 
come,  then,  to  my  aid,  O  '  mediatrix  of  peace  between  God  and  His  peo- 
ple,' in  the  name  of  that  clemency  which  is  peculiar  to  you,  and  which 
infinitely  surpasses  my  sins  and  iniquities." 

Example. 

The  Venerable  Mother  Catherine  of  Bar,  called  in  religion  Sister  Mec- 
tilda  of  the  holy  Sacrament,  foundress  of  the  order  of  the  perpetual  adora- 
tion of  this  divine  mystery,  relates  that  in  her  first  noviciate  at  Bruyeres 
her  community  was  afflicted  with  an  epidemic  disease,  which  rendered 
spiritual  and  temporal  succor  so  rare  that  they  could  scarcely  procure 
Mass  on  Sunday.  To  complete  her  afflictions,  the  poor  novice  fell  into  a 
state  of  great  interior  desolation  ;  everything  disgusted  her  with  her  state 
— she  lost  all  relish  for  spiritual  things.  Having  no  person  to  console  her, 
she  was  on  the  point  of  sinking  under  the  trial,  when  she  went  and  pros- 
trated herself  at  the  feet  of  the  holy  Virgin,  her  ordinary  resource.  There, 
melting  in  tears,  she  said  in  a  spirit  of  humble  confidence,  "  O  most  holy 
Virgin,  my  Mother  and  patroness,  have  you  conducted  me  hither  to  per- 
ish ?  I  have  not  the  means  of  serving  God,  or  of  knowing  my  obliga- 
tions ;  I  am  lost  if  you  yourself  do  not  condescend  to  exercise  toward  me 
the  office  of  mistress,  as  you  have  hitherto  performed  that  of  Mother." 
Wonderful  to  relate,  her  prayer  was  instantly  heard,  her  troubles  calmed, 
and  Mary  so  instructed  her  in  all  her  duties  that  she  feared  not  to  say 
afterward,  "  Whatever  I  know,  I  learned  it  from  the  holy  Virgin." 

Prayer. 

Advocate  of  all  men,  can  I  flatter  myself  you  will  become  mine,  after 
having  deserved  on  account  of  my  sins  to  be  abandoned  by  you  ?  But 
what  will  be  my  lot  if  you  forsake  me  ?  Who  will  undertake  my  cause  if 
you  refuse  to  plead  it  ? 


THE  GLORIES  OF  MARY.  193 

O  Mary,  whose  bounty  exceeds  my  malice  and  ingratitude,  you  who 
were  born  for  the  salvation  of  sinners,  behold  my  repentance  and  my  con- 
fidence, and  receive  into  your  maternal  arms  the  guilty  child  that  rushes 
into  them,  with  this  prayer  in  his  mouth,  "Take  pity  on  me." 

3 MARY    IS    MEDIATRIX    OF    PEACE    BETWEEN    GOD    AND    SINNERS. 

The  grace  of  God  is  a  treasure  above  all  price :  there  is  nothing  so  de- 
sirable. The  Holy  Ghost  calls  it  an  infinite  treasure,  because  it  is  by  the 
grace  of  God  we  are  elevated  to  the  dignity  of  friends  of  God,  so  that 
Jesus  Christ,  our  Redeemer,  hesitates  not  to  address,  by  the  title  of  friends, 
those  who  are  in  grace.  "  You  are  my  friends."  Oh,  accursed  sin,  which 
destroys  this  precious  friendship,  and  renders  the  soul  an  object  of  hatred 
instead  of  love !  What  should  the  person  do,  then,  who  by  sin  has  lost 
this  precious  gift  ?  He  should  seek  a  mediator  who  will  procure  his  par- 
don, and  put  him  in  possession  of  the  forfeited  blessing.  "  Console  your- 
selves, then,  sinners,"  says  St.  Bernard,  "since  God  has  given  you  His 
Son  as  mediator.  But  what !  you  imagine  that  this  merciful  Saviour  is 
harsh  and  rigorous  ;  you  obstinately  figure  to  yourselves  as  terrible,  amia- 
bility itself.  Ah,  people  of  little  faith,  learn  that  Jesus  has  nailed  your 
sins  to  His  cross,  and  redeemed  you  in  His  blood.  Well,  if  the  majesty 
of  Jesus  terrifies  you,  because  He  is  God  as  well  as  man,  remember  that 
Mary,  a  pure  creature,  is  your  advocate  with  Him  ;  recur  to  her — she  is, 
my  dear  children,  the  ladder  of  sinners,  by  which  they  ascend  again  to 
the  height  of  grace.  Mary  is  all  my  confidence — Mary  is  the  foundation 
of  my  hope." 

Hear  how  the  Holy  Ghost  makes  Mary  speak  in  the  Canticles  :  "  I  am 
the  defence  of  those  who  recur  to  me — my  mercy  is  to  them  an  impreg- 
nable tower,  and  hence  the  Lord  has  established  me  a  mediatrix  of  peace 
between  Him  and  sinners."  "  This  powerful  mediatrix,"  says  Cardinal 
Hugo,  "  procures  peace  for  those  who  are  at  war ;  by  her,  pardon  is 
granted  to  the  guilty,  salvation  to  the  lost,  mercy  to  those  who  are  in  de- 
spair. Mary  is  also  compared  to  the  pavilions  of  Solomon,  where  they 
only  spoke  of  peace,  in  preference  to  the  tents  of  David,  where  there  was 
only  question  of  war,  that  we  may  learn  she  never  treats  of  vengeance 
against  sinners,  but  of  reconciliation  and  pardon." 

The  dove  which  returned  to  the  ark  with  the  green  olive  branch  was  a 
figure  of  Mary.  "  O  blessed  Virgin,"  says  St.  Bonaventure  to  hgr,  "  you 
are  that  faithful  dove,  who,  after  the  sad  shipwreck  of  the  universe,  have 
borne  our  Lord  Jesus  Christ,  the  sacred  olive  branch,  the  sign  of  mercy  ; 
and  as  peace  was  given  to  earth  by  you,  it  is  through  you  that  sinners 
continue  to  be  reconciled  with  God."  % 

The  rainbow  which  St.  John  saw  encompass  the  throne  of  the  Eternal 


i94  THE  GLORIES  OF  MARY. 

was  also  an  emblem  of  the  holy  Virgin,  as  she  is  always  present  to  miti- 
gate the  sentences  pronounced  against  sinners.  It  was  Mary  God  had  in 
view  when  he  said  to  Noah,  M  I  shall  place  in  heaven  a  sign  of  peace,  and 
in  beholding  it,  I  shall  remember  the  perpetual  alliance  I  have  made  with 
men." 

The  principal  office  given  to  Mary,  when  she  appeared  on  earth,  was 
to  raise  man  from  sin,  and  to  reconcile  him  with  God.  "  Pasce  hcedos 
tuos"  (Feed  your  goats)  said  the  Lord  in  creating  her.  We  know  that 
sinners  are  designated  by  the  goats,  as  the  just  are  by  the  sheep.  "  The 
goats,"  says  William  of  Paris,  "  are  confided  to  you,  O  Mary,  that  you 
may  transform  them  into  sheep  ; "  thus,  while  they  deserved  to  be  sent 
to  the  left  hand,  they  shall,  through  your  intercession,  be  placed  at  the 
right.  Here  we  may  observe  that  God  does  not  command  Mary  to  feed 
all  the  goats  indiscriminately,  but  her  own  goats  {Pasce  kcedos  tuos),  for 
she  does  not  save  all  sinners,  but  those  who  serve  and  honor  her ;  as  to 
those  who  are  not  devout  to  her,  who  never  beg  her  aid  to  arise  from 
their  sins,  she  will  not  recognize  them  as  her  flock,  and  the  left  hand  will 
be  their  station  on  the  great  day  of  the  Lord. 

A  gentleman  whose  sins  were  so  enormous  that  he  despaired  of  their 
remission,  was  advised  by  a  good  religious  man  to  recur  to  the  blessed 
Virgin.  In  compliance  with  this  advice  he  went  to  a  celebrated  oratory 
in  the  city,  consecrated  to  our  Lady,  and  had  no  sooner  cast  his  eyes  on 
the  image  of  the  holy  Virgin  than  he  felt  a  great  sentiment  of  confidence. 
He  prostrated  himself,  then,  to  kiss  the  feet  of  the  image,  when  lo  !  the 
hand  was  moved  toward  him,  and  on  it  he  saw  these  words,  "  I  shall 
save  thee  from  those  who  afflict  thee."  The  heart  of  the  poor  sinner  was 
so  filled  with  contrition  for  his  sins,  and  love  for  Jesus  and  Mary,  that 
he  died  on  the  spot. 

"I  am  the  loadstone  of  hearts,"  says  Mary  to  St.  Bridget;  "as  the 
loadstone  has  the  property  of  attracting  iron,  thus  I  attract  hearts  hard- 
ened as  adamant,  to  give  them  to  God."  This  prodigy  we  daily  witness  : 
we  often  see  in  our  missions  that  many  sinners,  who  remained  insensible 
at  other  sermons,  become  moved  at  that  on  the  clemency  of  the  holy 
Virgin. 

"  Mary,"  says  St.  Chrysostom,  "  has  been  elected  from  all  eternity  as 
Mother  of  God,  that  she  may  save  by  her  mercy  those  to  whom  her  Son 
injustice  cannot  grant  pardon."  "Yes,"  adds  St.  Anselm,  "Mary  has 
been  raised  to  her  eminent  dignity,  rather  for  sinners  than  for  the  just, 
and  since  she  is  indebted  to  the  guilty  for  her  glorious  maternity,  how  can 
I  despair  of  pardon,  however  enormous  my  crimes  may  be  ? " 

The  Church,  in  the  prayers  for  the  vigil  of  the  Assumption,  teaches 
that  this  glorious  Queen  has  been  assumed  into  heaven,  to  intercede  con- 


THE  GLORIES  OF  MARY.  ■  195 

fidently  for  us  {fiducialiter}.  Hence  she  is  styled  by  St.  Justin  the  arbi- 
ter of  our  lot ;  "As  an  arbiter  decides,"  says  he,  "between  two  parties, 
thus  Jesus  permits  His  Mother  to  decide  between  Him  and  us." 

"What!  "-says  Abbot  Adam,  "can  he  fear  to  perish  who  has  Mary 
for  his  Mother  and  advocate  ?"  "  Will  you,  holy  Virgin,"  adds  the  same 
saint,  "  refuse  to  implore  your  Son  for  another  son,  or  to  demand  of  the 
Redeemer  the  pardon  of  the  redeemed  ?  No,  certainly  ;  for  you  are  not 
ignorant  that  the  same  God  who  has  rendered  His  Son  a  mediator  be- 
tween Him  and  man,  has  made  you  advocate  between  the  Judge  and 
criminals." 

Example. 

In  the  time  of  St.  Dominic,  there  lived  at  Florence  a  young  girl  named 
Benedicta,  the  scandal  of  the  city  by  her  vices  and  disorders.  God,  who 
had  over  her  peculiarly  merciful  designs,  permitted  that  when  the  saint 
came  to  preach  there,  Benedicta  might  be  led  to  hear  him.  Though  it 
was  mere  curiosity  that  conducted  her  to  the  church,  she  was  so  moved 
by  the  discourse  that,  entering  into  herself,  she  went  to  the  saint,  and, 
having  made  her  confession,  received  the  holy  absolution  at  his  hands  ; 
but,  soon  after,  the  force  of  habit  and  very  dangerous  occasions  led  her 
into  her  former  excesses :  when  St.  Dominic  was  made  acquainted  with 
her  relapse,  he  sought  her  out,  and  persuaded  her  to  return  to  God  by  a 
second  confession.  To  confirm  her  repentance,  God  then  permitted  her 
to  be  transported  into  hell,  where  she  saw  the  souls  of  many  who  were 
damned  through  her  means,  and  a  list  of  her  crimes  and  scandals.  Full 
of  terror  and  alarm,  the  poor  penitent  invoked  Mary,  and  instantly  she 
heard  a  voice  tell  her  that  the  Mother  of  God  had  succeeded  in  procuring 
the  prolongation  of  her  life  to  expiate  her  crimes.  The  vision  then  dis- 
appeared, and  Benedicta  was  entirely  converted.  But  the  terrible  regis- 
ter of  her  sins  was  continually  before  her  eyes.  One  day  as  she  was 
wishing  to  be  delivered  from  the  pain  it  caused,  she  asked  the  blessed 
Virgin  that  her  sins  might  be  entirely  effaced.  The  Mother  of  God  ap- 
peared, and  promised  that  her  request  should  be  granted,  on  condition 
she  would  never  forget  the  great  mercy  of  God  toward  her,  the  enormity 
of  her  sins,  and  the  sufferings  they  caused  Jesus  Christ ;  and,  second, 
that  she  would  consider  how  many  were  damned  who  deserved  it  much 
less  than  she.  Benedicta  obeyed  most  exactly  her  powerful  patroness, 
and  some  time  after  our  Lord  showed  her  the  formidable  register,  say- 
ing, "  Behold,  thy  sins  are  effaced  :  write  in  their  place  acts  of  all  the  vir- 
tues." This  the  holy  penitent  continued  to  do,  till  by  a  happy  death  she 
terminated  her  mortal  life. 


196  THE  GLORIES  OF  MARY. 

Prayer. 

O  my  clement  mistress,  since  you  are  our  advocate,  plead  our  cause, 
fulfill  your  office.  Do  not  say  my  cause  is  too  bad  ;  however  precarious, 
it  cannot  be  lost  in  the  hand  of  such  an  advocate  as  you.  The  greatest 
sinner  is  saved  if  you  undertake  his  defence,  and  surely  you  are  too 
merciful  not  to  undertake  mine.  Mary,  my  hope  and  refuge,  increase 
my  confidence  in  your  intercession,  which  is  to  me  the  surest  pledge  of 
recovering  the  friendship  of  my  God.     Amen. 


CHAPTER  VII. 

"  Illos  tuos  misericordes  oculos  ad  nos  converte  "  (Thine  eyes  of  mercy  toward  us). 
I MARY    IS    EVER    WATCHFUL   TO    SUCCOR    OUR    MISERIES. 

jT.  EPIPHANIUS  calls  Mary  multoculam  (of  many  eyes),  and  indeed 
with  reason,  for  the  compassionate  eyes  of  this  Mother  are 
always  opened  on  us,  and  seem  to  be  multiplied  for  the  relief  of 
our  wants.  A  possessed  person  replied,  when  the  exorcist  de- 
manded what  the  blessed  Virgin  did,  that  she  ascends  and  descends — 
that  is  to  say,  this  gracious  Queen  descends  to  earth,  to  bring  grace  to 
man,  and  ascends  to  heaven  to  present  man's  petitions  to  God.  St. 
Andrew  Avellino  styled  Mary  the  negociatrix  of  Paradise.  Indeed,  she 
is  always  exercising  works  of  mercy — always  obtaining  favors  from  the 
King  in  behalf  of  the  distressed.  The  Lord,  according  to  the  royal  pro- 
phet, has  His  eyes  always  on  the  just;  but  "The  Virgin,"  says  Richard 
of  St.  Lawrence,  "  has  her  eyes  on  the  just  and  sinners  ;  for,"  says  he, 
"the  eyes  of  Mary  are  maternal  eyes,  and  a  mother  is  not  content  with 
preserving  her  child  from  falling,  but  raises  it  the  moment  it  comes  to  the 
ground." 

St.  Bridget  one  day  heard  Jesus  say  to  His  Mother,  "  Ask  what  you 
please  " — to  which  she  replied,  "  I  implore  mercy  for  the  miserable."  "  O 
Mary,"  says  St.  Bonaventure,  "  you  have  such  a  care  of  the  unfortunate 
that  one  would  think  you  had  no  desire,  no  occupation,  but  that  of  suc- 
coring them." 

"What!"  says  St.  Peter  Damian  to  the  holy  Virgin,  "is  it  because 
you  are  raised  to  the  dignity  of  Queen,  that  you  would  forget  your  un- 
fortunate brethren?  Ah,  no,"  he  continues,  "such  is  not  the  case — the 
only  use  you  make  of  your  influence  is  to  succor  the  miserable,  to  save 
the  sinner ;  we  may  say  to  you  with  more  reason  than  Ruth  said  to  Booz, 
1  Be  thou  blessed,  for  thy  last  favor  surpasses  the  first.'  "  "  Indeed,"  as 
St.  Bonaventure  observes,  "if  Mary's  compassion  was  great  while  she 
abode  on  earth,  it  is  much  greater  since  she  reigns  in  heaven,  where  she 
has  a  much  more  extensive  knowledge  of  our  wants  and  miseries;"  as  the 
splendor  of  the  sun  surpasses  that  of  the  moon,  so  does  Mary's  present 
mercy  exceed  her  former.  Who  is  there  among  men  that  has  not  enjoyed 
the  light  of  the  sun,  and  what  individual  is  there  who  never  felt  the  benef- 
icent rays  of  Mary's  mercy  ?     In  the   Canticles  she  is  compared  to  this 


,98  THE  GLORIES  OF  MARY. 

burning  luminary  {electa  ut  sol),  because,  as  nothing  created  can  conceal 
itself  from  the  warmth  of  this  beneficent  and  regenerating  orb,  and  as  all 
bodies,  celestial  and  terrestrial,  are  illumined  by  its  rays,  so  all  the  inhabi- 
tants of  the  earth  are  vivified  by  the  clemency  of  the  august  Virgin.  It 
is  related  of  a  man  in  the  kingdom  of  Valentia,  that,  having  committed 
great  crimes,  and  fearing  the  pursuit  of  justice,  he  determined  to  become 
a  Turk,  and  was  going  to  embark  for  Barbary,  whence  chance  conducted 
him  into  a  church,  where  F.  Lopez,  of  the  Society  of  Jesus,  was  preaching 
on  the  divine  mercy.  The  impression  made  on  the  guilty  man  was  so 
great  that  he  was  converted,  and  made  his  confession  to  F.  Lopez.  The 
good  father  was  so  struck  with  the  suddenness  of  the  change,  that  he 
asked  him  if  he  had  not  retained  some  pious  practice  which  drew  on  him 
the  effects  of  divine  mercy.  The  penitent  replied  that  he  practised  no 
other  devotion  save  that  of  praying  to  the  blessed  Virgin,  every  day, 
never  to  abandon  him.  The  same  father  one  time  heard,  in  hospital,  the 
confession  of  an  invalid,  who  had  not  confessed  for  fifty-five  years.  Dur- 
ing all  this  time  he  practised  no  devotion  whatsoever,  except  that,  when- 
ever passing  before  the  image  of  the  blessed  Virgin,  he  took  off  his  hat, 
and  begged  her  to  obtain  that  he  might  not  die  in  mortal  sin.  He  said 
that  at  one  time  in  a  quarrel,  he  was  in  danger  of  being  slain,  but  when  he 
cried  out,  "  Oh,  I  am  a  dead  man,  and  I  shall  be  damned  !  Mother  of  sin- 
ners, help  me !  "  he  found  himself  transported,  without  knowing  how,  to 
a  place  of  security. 

'^Jfc"  Mary,"  says  St.  Bernard,  "  makes  herself  all  to  all — she  opens  to  all 
men  the  treasures  of  her  mercy,  and  each  one  there  finds  what  he  wants ; 
the  slave  his  ransom,  the  infirm  health,  the  afflicted  consolation,  the  sinner 
pardon."  "  Who  in  the  world,"  says  St.  Bonaventure,  "  would  refuse  to 
love  this  amiable  Queen  ?  She  is  more  beautiful  than  the  sun,  and  sweeter 
than  honey.  She  is  a  treasure  of  bounty,  clemency,  affability  itself.  I 
salute  you,"  continues  the  saint  in  the  same  impassioned  strain,  "  I  salute 
you,  my  Mother  and  mistress  ;  what  do  I  say  ?  the  soul  of  my  life,  the 
treasure  of  my  heart.  Pardon  me  if  I  say  I  love  you,  for  if  I  am  not 
worthy  of  loving  you,  you  are  most  worthy  of  being  loved  by  me." 

It  was  revealed  to  St.  Gertrude  that  when  a  person  devoutly  pro- 
nounced these  words,  "  Turn,  then,  most  gracious  advocate,  thine  eyes  of 
mercy  toward  us,"  Mary  graciously  looked  upon  him,  and  heard  his  peti- 
tion. This  tender  Mother  has  such  a  desire  of  benefiting  mankind  that 
she  considers  it  a  great  injury  not  to  demand  some  favor  from  her. 

The  prophet  Isaiah  predicted  that  the  threshold  of  the  divine  mercy 
would  be  prepared  for  men  by  the  redemption.  "  What  is  the  threshold 
of  mercy  ?  "  asks  St.  Bonaventure  ;  "  it  is  Mary,"  replies  he,  "  since  it  is  by 
her  that  sinners  and  just  have  access  to  God."     Our  Lady,  like  our  Lord, 


THE  GLORIES  OF  MARY.  1 99 

is  full  of  mercy ;  the  Mother,  like  the  Son,  refuses  not  her  pity  to  those 
who  invoke  her.  The  Abbot  Guerric  thus  represents  Jesus  addressing- 
Mary  :  "  I  have  placed  in  you,  O  Mother,  the  throne  of  my  grace  ;  it  is 
by  you  I  shall  hear  the  prayers  of  men  :  as  you  have  clothed  me  with 
your  humanity,  I  shall  invest  you  with  my  divinity." 

One  day,  as  St.  Gertrude  most  devoutly  pronounced  these  words  of 
the  "  Salve  Regtna"  "  Turn,  then,  most  gracious  advocate,  thine  eyes  of 
mercy  toward  us,"  the  holy  Virgin  appeared,  and,  showing  her  the  divine 
Infant,  whom  she  held  in  her  arms,  said,  "  Behold  the  merciful  eyes,  that 
I  can  at  pleasure  turn  upon  those  who  invoke  me."  As  a  sinner  was  once 
weeping  before  an  image  of  the  holy  Virgin,  and  entreating  her  to  obtain 
his  pardon  of  God,  he  heard  her  say  to  the  divine  Infant,  "  My  Son,  will 
these  tears  be  shed  in  vain  ? "  And  Jesus  immediately  replied  that  He 
forgave  the  delinquent. 

"  O  Mother  of  grace,"  says  the  Abbot  Adam,  "  your  compassion  is 
equal  to  your  power :  when  is  it  that  you  did  not  compassionate  the  mis- 
erable, O  Mother  of  mercy  ?  When  have  you  refused  to  succor  them, 
Mother  of  power  ?  Ah,  you  are  as  prompt  in  succoring  as  in  hearing  us. 
Satiate  yourself,  then,  O  great  Queen,  with  the  glory  of  your  Son,  and, 
for  pity's  sake,  let  the  crumbs  fall  to  your  children." 

Example. 

Nothing  more  contributed  to  extend  the  devotion  of  the  holy  scapu- 
lar than  the  prodigies  which  were  wrought  in  favor  of  those  who  prac- 
tised it.  The  following  is  not  the  least  remarkable :  At  the  siege  of 
Montpellier  a  soldier  who  wore  this  badge  of  devotion  to  Mary  received 
a  musket-shot  as  he  mounted  a  battery  ;  but  the  ball,  after  perforating  his 
clothes,  stopped  when  it  came  to  the  scapular,  and  he  remained  unhurt. 
Lewis  XIII.,  who  was  at  the  siege,  was  so  struck  by  the  miracle  that  he 
became  a  member  of  this  holy  sodality. 

Prayer. 

O  holy  Virgin,  the  most  sublime  of  all  creatures,  cast  on  me  one  of 
those  favorable  looks  which  impart  life.  If  you  say  my  sins  are  great,  I 
shall  allege  that  your  mercy  is  unbounded.  No,  it  never  shall  be  said 
that  your  clemency,  which  fills  all  the  earth,  found  limits  in  my  crimes. 


CHAPTER  VIII. 

11  Et  Jesum  benedUtum  fructum  ventris  tin',  nobis  post  hoc  exilium  ostende"  (And  after  this  our 
exile,  show  unto  us  the  blessed  fruit  of  the  womb,  Jesus). 

I MARY    PRESERVES    HER    SERVANTS    FROM    HELL. 

T  is  impossible  that  a  true  servant  of  Mary  should  be  damned. 
This  assertion  may  seem  hazardous,  but  before  it  is  condemned 
let  us  see  how  it  is  supported  :  by  true  servants  of  Mary,  we  do  not 
mean  certain  devotees  who  seem  to  take  advantage  of  some  pious 
practices  in  honor  of  the  Mother  of  God  to  sin  with  more  freedom  ;  these 
are  presumptuous  persons  who  occasion  some  to  condemn  us  for  boasting 
of  the  clemency  of  Mary,  as  if  thereby  we  encouraged  vice,  which  deserves 
chastisement  instead  of  mercy.  It  is  not  of  such  we  speak,  but  rather  of 
those  who,  to  the  homage  they  render  the  Mother  of  God,  join  a  sincere 
desire  of  being  converted  ;  and  we  again  affirm  that  they  cannot  be  lost. 
Father  Grasset,  Vega,  Mendoza,  and  many  other  theologians,  are  of  the 
same  opinion.  But  to  prove  that  they  have  not  lightly  advanced  it,  let 
us  see  how  far  they  are  supported  by  the  doctors  of  the  Church. 

"  Blessed  Virgin,"  says  St.  Anselm,  "as  it  is  impossible  that  he  who 
neglects  and  despises  you  can  be  saved,  so  it  is  impossible  that  he  who 
has  recourse  to  you,  sincerely,  can  be  lost."  St.  Antoninus  says,  "  As 
those  from  whom  Mary  turns  her  merciful  eyes  cannot  be  saved,  it  neces- 
sarily follows  that  those  on  whom  she  looks  with  benignity  will  share  in 
the  eternal  glory." 

And  here  let  us  ask  if  the  words,  "  It  is  impossible  that  he  who  is  not 
devout  to  Mary,"  should  not  make  those  tremble  who  despise  or  neglect 
her  ?  Let  all  such  hear  the  anathema  pronounced  against  them  by  Al- 
bertus  Magnus:  "The  people  who  will  not  serve  you  shall  perish"  (Gens 
qua  non  servierit  tibi,  peribit).  And  St.  Bonaventure,  "  He  who  neglects 
Mary  shall  die  in  his  sins  ;  he  who  does  not  invoke  her  shall  have  no  share 
in  the  kingdom  of  God  ;  "  and  again,  "  There  is  no  hope  of  salvation  for 
those  from  whom  Mary  turns  her  face."  Before  him,  St.  Ignatius,  mar- 
tyr, had  pronounced  that  a  sinner  can  be  saved  only  by  having  recourse 
to  the  blessed  Virgin,  whose  infinite  mercy  obtains  salvation  for  those 
who  would  be  condemned  by  infinite  justice.  Some  pretend  that  this 
text  is  not  taken  from  St.  Ignatius,  but  we  know  that  St.  Chrysostom 


THE  GLORIES  OF  MARY.  20 1 

attributes  it  to  him ;  and  is  it  not  in  the  same  sense  the  Church  applies 
to  Mary  these  words  of  the  Proverbs,   "  All  who  hate  me  love  death  "  ? 

On  the  contrary,  Mary  assures  us  that  "  lie  who  hears  her  shall  not  be 
confounded."  St.  Bonaventure  says,  "  Great  Queen,  he  who  perseveres 
in  your  service  is  far  from  damnation."  "No,"  adds  St.  Hilary,  "  he  will 
not  be  lost,  although  he  might  have  hitherto  grievously  offended  his  God." 

Behold  the  reason,  that  when  the  devil  has  deprived  the  soul  of  the 
grace  of  God,  he  uses  every  effort  to  destroy  in  it  all  devotion  to  the  holy 
Virgin.  Sarah  said  to  Abraham,  "Send  away  this  slave  (Agar),  with 
her  son,"  for  she  feared  that  if  the  former  was  retained,  she  might  succeed 
in  recalling  the  latter.  Thus  the  devil,  not  content  with  depriving  the 
soul  of  Jesus,  wishes  also  to  send  away  Mary.  "  Ejice  ancillam  hanc  et 
filium  ejus"  (Dismiss  the  Mother  and  the  Son),  does  he  say,  for  fear  that 
the  Mother,  by  her  prayers,  may  reinstate  the  Son  in  His  former  posses- 
sion !  And  the  wicked  fiend  acts  wisely  ;  "  For,"  says  F.  Pacchinechelli, 
"he  who  is  faithful  in  honoring  the  Mother  of  the  Lord  will  very  soon 
receive,  by  her  means,  the  Lord  Himself."  St.  Ephrem  styles  devotion 
to  our  Lady  the  charter  of  freedom  from  the  slavery  of  hell,  etc.  He  calls 
her  the  protectress  of  those  who  are  running  to  their  damnation  ;  and  if 
it  is  true  (and  St.  Bernard  affirms  it)  that  the  blessed  Virgin  wants  neither 
will  nor  power  to  save  us,  both  because  her  prayers  must  be  heard,  and 
that  she  is  more  interested  for  our  salvation  than  we  ourselves,  are  we  not 
warranted  in  concluding  that  a  true  servant  of  Mary's  cannot  perish  ? 
What  mother  is  there,  who,  if  she  could  save  her  son's  life  by  petitioning 
his  judge,  would  refuse  to  do  it  ?  And  how,  then,  can  we  suppose  that 
Mary,  the  tenderest  of  all  mothers,  will  not  save  one  of  her  children  from 
eternal  death,  when  it  is  so  easy  for  her  to  effect  it  ? 

Ah,  my  dear  reader,  if  you  feel  within  you  a  sentiment  of  true  respect 
and  love  for  the  Queen  of  heaven,  thank  the  Lord  ;  for,  according  to  St. 
John  Damascene,  He  only  grants  this  grace  to  those  whom  He  designs  to 
save.  "  Mother  of  my  God,"  said  this  great  saint,  "if  I  trust  in  you,  my 
salvation  is  certain  ;  if  I  am  under  your  protection,  I  have  nothing  to  fear, 
for  your  devotion  is  a  shield  which  God  places  only  in  the  hands  of  those 
whom  He  designs  to  save."  Erasmus  also  styles  the  holy  Virgin  the  ter- 
ror of  hell  (Salve  infer  or  um  formido). 

How  great  is  the  rage  of  Satan,  when  he  cannot  deprive  a  soul^of  de- 
votion to  the  Mother  of  God  !  We  read  in  the  life  of  the  blessed  Alphon- 
sus  Alvarez,  a  great  servant  of  hers,  that  being  one  time  greatly  tormented 
in  prayer  by  temptations  to  impurity,  the  devil  said  to  him,  "  Cease  to 
honor  Mary,  and  I  shall  cease  to  tempt  thee."     . 

Blosius  recounts  that  our  Lord  revealed  to  St.  Catherine  of  Sienna  that 
in  consideration  of  His  incarnation  in  the  womb  of  Mary,  it  was  decreed 


202  THE  GLORIES  OF  MARY. 

that  whosoever  recurred  to  her,  although  he  might  be  a  sinner,  would 
never,  if  he  were  disposed  to  amend,  become  the  devil's  prey.  David  al- 
ready prayed  the  Lord  to  preserve  him  from  hell,  because  of  his  zeal  for 
the  honor  of  Mary.  "  Lord,"  said  he,  "I  have  loved  the  beauty  of  thy 
house  ;  let  not  my  soul  perish  with  the  impious."  He  says  "  of  thy  house," 
because  Mary  is  that  house  of  the  purest  gold  that  God  Himself  erected 
to  be  His  habitation  on  earth,  and  His  place  of  repose  when  He  came  to 
dwell  among  us.  "  Those  who  love  you,  O  Mary,"  says  St.  Bonaventure, 
•'  will  enjoy  a  profound  peace,  and  their  souls  shall  not  see  death  forever." 
"  No,"  said  Blosius,  "  an  humble  servant  of  Mary's  never  perished." 

Oh,  how  many  sinners  would  have  persevered  in  their  wickedness, 
and,  in  consequence,  be  eternally  damned,  but  for  Mary's  intercession  I 
It  is  the  opinion  even  of  many  theologians,  and  of  St.  Thomas  particu- 
larly, that  the  blessed  Virgin  has  obtained  for  several  who  died  in  the 
state  of  mortal  sin  the  suspension  of  their  sentence,  and  their  return  to 
life,  that  they  might  do  penance.  Some  authors  relate  many  examples 
of  the  like :  among  others,  Odoard,  who  lived  in  the  ninth  century,  re- 
lates that  Ademan,  a  deacon,  came  to  life  as  they  were  going  to  bury 
him,  and  told  all  at  his  funeral  that  he  had  seen  hell,  and  the  place  therein 
prepared  for  him,  but  that  the  Mother  of  God  had  obtained  his  resurrec- 
tion, that  he  might  expiate  his  sins.  Surius  relates  a  similar  case  of  a  Ro- 
man, named  Andrew  ;  and  Pelbart  states,  that  in  his  time,  the  emperor 
Sigismond,  in  crossing  the  Alps  with  his  army,  met  in  his  way  the  skele- 
ton of  a  man,  whence  a  voice  issued,  which  demanded  confession.  It 
was  a  soldier,  he  said,  who  had  been  slain  in  the  state  of  mortal  sin,  and 
that  Mary,  for  whom  he  entertained  a  special  devotion,  obtained  that  his 
soul  might  sojourn  in  his  remains  until  he  could  confess  his  sins ;  imme- 
diately after  receiving  absolution  it  ceased  to  give  signs  of  its  presence. 

We  do  not  cite  these  examples  as  an  encouragement  to  sinners  to  per- 
severe in  their  crimes ;  this  would  be  as  great  extravagance  as  that  of  a 
man  who  from  mere  levity  would  cast  himself  from  a  precipice,  under 
pretence  that  the  blessed  Virgin  could  preserve  him  unhurt ;  but  rather  to 
excite  our  confidence  in  the  Mother  of  God,  since,  as  they  seem  to  show, 
she  can  save  even  those  who  died  in  mortal  sin,  with  how  much  more 
certainty  can  those  count  on  her  intercession  who  during  life  are  sincerely 
converted  ?  "  Yes,"  as  St.  Anselm  says,  "  he  for  whom  Mary  prays  even 
once,  will  be  exempt  from  eternal  evils  ;  and  again,  who  will  dare  tell  me 
I  shall  not  find  my  Judge  favorable,  if  the  Mother  of  mercy  advocates  my 
cause?"  "My  soul,"  says  the  blessed  Erric  Suzon,  "is  in  the  hands  of 
Mary ;  so,  if  the  Judge  wishes  to  condemn  me,  the  sentence  must  pass 
through  this  clement  Queen,  and  she  well  knows  how  to  prevent  its  exe- 
cution." 


THE  GLORIES  OF  MARY.  203 

Example. 

Monsieur  Beauveau,  marquis  of  Novian,  and  afterward  a  religious  of 
the  Society  of  Jesus,  owed  his  conversion  to  a  tribute  of  respect  which  he 
once  paid  the  holy  Virgin.  In  the  year  1649,  when  the  German  troops 
were  quartered  in  Lorraine,  it  happened  that  some  soldiers  at  Novian, 
after  having  drunk  to  excess,  began  to  play  at  dice :  one  of  them,  having 
lost  all  his  money,  rose  up  from  the  table  in  a  great  fury,  and  perceiving 
a  picture  of  the  blessed  Virgin  hanging  in  the  room,  advanced  toward  it, 
and,  as  if  it  had  been  the  cause  of  his  loss,  gave  it  several  strokes,  and 
uttered  against  it  a  thousand  blasphemies  ;  but  no  sooner  had  he  done  so, 
than  the  divine  vengeance  visibly  fell  upon  him,  for  he  was  seized  all  over 
with  a  violent  trembling,  accompanied  with  such  torturing  agonies  that  he 
could  neither  take  food  nor  rest.  The  troops  being  ordered  to  leave  No- 
vian, they  tied  him  on  a  horse,  as  he  was  unable  to  walk  ;  but  the  violence 
of  his  pain  caused  him  to  throw  himself  off,  and  he  died  gnawing  the 
earth  and  foaming  with  rage,  to  the  great  terror  of  his  comrades,  who 
witnessed  the  frightful  scene. 

This  visible  punishment  was  spoken  of  at  Novian  with  fear  and  alarm, 
and  they  resolved,  after  some  time,  to  repair  the  sacrilege.  For  this  end, 
the  parish  priest,  the  chaplain  of  the  Marquis  Beauveau,  some  mission- 
aries, and  the  priests  of  the  neighborhood,  went  in  clerical  costume  from 
the  church  to  the  place  where  the  outrage  had  been  committed.  But 
when  the  procession  arrived,  though  the  parish  priest  gave  the  signal  for 
some  one  to  take  the  image,  no  person  obeyed  him.  The  marquis,  who 
was  present,  felt  indignant  at  this  insensibility  for  the  honor  of  Mary,  and 
despite  of  human  respect,  took  it  up  himself,  and  respectfully  bore  it  to 
the  chapel  of  his  chateau,  where  it  was  placed  by  the  command  of  the 
bishop,  and  ever  since  honored  in  a  particular  manner.  The  holy  Virgin 
speedily  recompensed  this  triumph  over  worldly  pride  gained  in  her 
honor,  for  this  good  gentleman  avowed  that  he  felt  such  an  extraordinary- 
change  in  his  sentiments  that  he  was  thenceforward  determined  to  live  as 
a  perfect  Christian.  To  know  how  faithful  he  was  to  this  grace,  it  suffices 
to  say  that  some  time  after  he  renounced  all  his  titles  and  distinctions  to 
become  an  humble  religious  in  the  holy  Society  of  Jesus. — Life  of  F> 
Beativeau. 

Prayer. 

Hail  Mary,  the  hope  of  Christians !  receive  the  humble  request  of  a 
sinner,  who  loves  and  honors  you.  It  is  from  you  I  hold  my  life — you 
are  the  pledge  of  my  salvation.  I  entreat  you,  then,  to  free  me  by  your 
prayers  from  the  burden  of  my  iniquities  ;  dissipate  the  darkness  of  my 
mind,  destroy  the  inordinate  affections  of  my  heart,  repress  the  tempta- 


204  THE  GLORIES  OF  M.  I A  ) . 

tions  of  my  enemies,  and  so  regulate  my  life  that,  by  you  and  under  your 
protection,  I  may  arrive  at  eternal  beatitude.     Amen. 

2 MARY  SUCCORS  HER  SERVANTS  IN  PURGATORY. 

1  luppy,  thrice  happy,  are  the  servants  of  this  Mother  of  mercy  !  for, 
not  satisfied  with  protecting  them  through  life,  her  maternal  cares  are 
continued  toward  them,  even  in  the  flames  of  purgatory.  The  more  piti- 
able the  case  of  these  poor  souls,  the  more  compassion  they  experience 
on  the  part  of  Mary.  St.  Bernardine  of  Sienna  assures  us  that  the  Queen 
of  heaven  has  a  certain  dominion  over  the  prison  wherein  the  souls  of 
God's  servants  are  purified  ;  and  applying  to  Mary  this  of  Ecclesiasticus, 
"  I  walk  amid  the  waves  of  the  sea,"  he  says  that  "  the  blessed  Virgin 
descends  into  the  gloomy  abyss  of  purgatory,  and  walks  amid  the  waters 
of  bitterness  that  encompass  her  children,  to  assuage  their  torments  and 
alleviate  their  woes."  "  See,"  said  Novarin,  "  how  important  it  is  to  serve 
this  great  Queen  faithfully,  since  she  does  not  forget  her  subjects  when 
suffering  in  flames : "  and  again,  if  Mary  succors  all  the  souls  in  purga- 
tory, she  affords  particular  aid  to  those  who  have  been  most  devoted 
to  her  during  life.  This  blessed  Virgin  once  said  to  St.  Bridget,  "  I  am 
the  Mother  of  all  the  souls  in  purgatory ;  the  pains  they  suffer  are  every 
moment  lessened  by  my  prayers."  Indeed,  the  name  of  Mary  alone, 
echoed  in  this  place  of  woe,  assuages  the  torments  of  the  poor  sufferers  : 
it  is  a  balm  for  their  sorrows,  a  celestial  dew  which  tempers  the  ardors  of 
their  flames. 

But  Mary  does  more — she  releases  the  faithful  from  purgatory.  It 
was  a  pious  tradition,  and  is  mentioned  by  Gerson,  that  on  the  day  of 
her  assumption,  purgatory  was  emptied,  all  its  captives  being  freed  by 
her  prayers.  Novarin  affirms  what  many  grave  authors  assert,  that  the 
moment  the  blessed  Virgin  ceased  to  live,  she  obtained  of  her  Son  the 
release  of  all  the  souls  then  in  purgatory,  that  they  might  accompany  her 
to  heaven.  From  this  moment  she  was  privileged  to  obtain  not  only  the 
alleviation,  but  even  the  abridgment  of  the  torment  of  these  poor  souls. 

St.  Peter  Damian  relates  that  a  certain  woman,  appearing  after  death, 
said  that  she,  with  such  a  number  of  souls  as  exceeded  the  population  of 
Rome,  had  been  released,  from  purgatory  on  a  feast  of  the  Assumption 
of  the  blessed  Virgin.  St.  Denis,  the  Carthusian,  assures  us  that  the  like 
occurs  at  the  feasts  of  Christmas  and  Easter  ;  that  on  these  solemnities 
Mary,  accompanied  with  several  legions  of  angels,  descends  into  purga- 
tory and  delivers  numbers  of  souls.  Novarin  declares  that  this  takes 
place  also  on  all  the  festivals  of  the  blessed  Virgin. 

And  why  should  we  not  hope  for  the  same  favors,  if  we  are  truly  de- 
vout to  this  blessed  Mother  ?     Nay,  why  should  we  not  expect,  if  we  ren- 


THE  GLORIES  OF  MARY.  205 

der  her  a  special  veneration,  to  escape  even  these  purifying  flames,  and 
go  straight  to  heaven,  as  did  the  blessed  Godfrey  ?  Mary  one  time  de- 
spatched the  brother  Abbond  to  this  holy  man,  saying,  "  Go,  Abbond, 
tell  Brother  Godfrey  to  advance  in  virtue,  then  he  will  belong  to  me  and 
my  Son,  and  when  he  dies,  I  shall  preserve  him  from  purgatory."  If  we 
desire  (as  we  indeed  should)  to  assist  the  souls  in  purgatory,  we  should 
interest  the  blessed  Virgin  in  their  favor  by  our  prayers. 

Example. 

A  religious  man  of  the  order  of  St.  Bernard  used  to  say  the  rosary 
every  day  before  dinner.  Once  it  happened,  that  being  at  table,  he  re- 
membered that  he  had  not  paid  his  accustomed  devotions  to  Mary  ;  he 
immediately  withdrew,  and  no  sooner  began  his  prayer,  than  the  Mother 
of  God  appeared,  clothed  in  a  mantle  all  ornamented  with  "  Hail  Mary's," 
except  one  little  corner.  "Complete  the  few  ' Aves'  which  remain  un- 
finished," said  she,  "  and  I  will  conduct  you  to  heaven."  He  redoubled 
his  devotions,  and  in  a  few  days  this  good  Mother,  after  consoling  him 
on  his  death-bed,  introduced  his  soul  into  the  kingdom  of  her  divine  Son. 

Prayer. 

Mother  of  God  !  Mary,  sublimest  of  all  creatures  !  it  is  but  too  true, 
that  many  on  earth  neither  love  nor  honor  you,  but  I  am  consoled  that 
you  are  glorified  in  heaven  by  the  angels  and  saints,  and  that  even  here 
you  still  have  many  faithful  servants.  Ah,  that  I  had  in  my  heart  the 
love  which  is  entertained  for  you  by  all  these  together  !  Ah,  that  I  could 
command  the  hearts  of  all !  I  would  consecrate  them  this  moment  to 
your  honor  and  service.  Your  beauty  has  attracted  the  Son  of  the  eter- 
nal Father,  and  will  you  continue  to  have  no  charms  for  us  wretched 
mortals  ?  Ah  no  ;  we  love  you,  blessed  Mother,  and  every  day  wish  to 
love  you  more ;  not  alone  because  your  intercession  will  procure  us  a 
happy  death,  and  the  abridgment  of  our  sufferings  in  purgatory,  but 
also  because,  from  your  connection  with  the  adorable  Trinity,  you  are, 
after  God,  the  most  worthy  object  of  our  love  and  praise. 

3 MARY    CONDUCTS    HER    SERVANTS    TO    HEAVEN. 

The  sign  of  predestination  appears  on  the  heads  of  the  servants  of 
Mary.  Commenting  on  this  verse  of  Ecclesiasticus,  which  the  Church 
applies  to  Mary,  "  In  all  things  I  sought  rest,  and  I  shall  abide  in  the  in- 
heritance of  the  Lord,"  Cardinal  Hugo  says,  "  Blessed  is  he  with  whom 
Mary  abides  :  her  love  for  us  incites  her  to  wish  to  see  us  devout  to  her  ; 
several  refuse  to  gratify  her  desire,  but  those  in  whom  her  devotion  sub- 
sists are  the  inheritance  of  the  Lord."     Yes,  truly,  this  Lord,  who  has 


206  THE  GLORIES  OF  MARY. 

made  of  her  womb  His  habitation,  desires  that  she  might  dwell  in  the 
midst  of  Jacob,  that  is,  that  devotion  to,  and  confidence  in,  her,  might  be 
riveted  in  the  hearts  of  all  His  elect. 

Of  how  many  souls  would  not  heaven  be  deprived,  but  for  Mary's 
intercession  ?  "I  make  lights  in  heaven  which  shall  never  be  extin- 
guished." These  eternal  lights  are  the  servants  of  Mary.  M  All  who  trust 
in  Mary,"  says  St.  Bonaventure,  M  will  see  heaven's  gates  open  to  receive 
them  after  death"  {Qui  speraverit  in  ilia  porta  coeli  reserabitur  ei).  St. 
Ephrem  calls  devotion  to  Mary  "  The  key  of  paradise."  Let  us  beg  of 
her  to  unlock  to  us  the  gate  of  this  celestial  abode,  since  she  has  the  key  ; 
what  do  I  say  ? — she  is  herself  the  gate  of  heaven,  since  the  Church  styles 
her  Janua  coeli.  This  holy  Church  also  styles  Mary  "  The  star  of  the  sea  ; " 
for  as  mariners  are  conducted  in  their  course  by  the  light  of  the  stars,  so 
Christians  by  looking  on  Mary  are  guided  to  the  port  of  eternal  salva- 
tion. 

St.  Peter  Damian,  for  the  same  reason,  calls  her  the  "Ladder  to 
heaven  ; "  for  as  God  descended  from  heaven  by  her,  so  man,  by  her 
means,  deserves  to  ascend  from  earth  to  heaven.  "  You  have  been  filled 
with  graces,  Queen  of  the  universe,"  says  St.  Athanasius,  "  that  you  might 
become  the  way  of  our  salvation,  and  the  road  by  which  we  ascend  to  our 
celestial  country."  St.  Bernard  calls  Mary  a  "  Vehicle  to  heaven  ; "  and 
another  saint  says,  "  Hail,  noble  chariot,  by  which  your  servants  are  con- 
ducted to  the  end  of  their  course  ! "  "  Happy  are  they  who  know  you,  O 
Mother  of  God,"  says  St.  Bonaventure,  "  for  to  know  you  is  the  way  to 
eternal  life,  and  to  celebrate  your  praises  is  the  high  road  to  heaven." 

We  read  in  the  chronicles  of  St.  Francis  that  Brother  Leo  once  saw  in 
a  vision  two  ladders,  one  red,  at  the  summit  of  which  was  Jesus  Christ  ; 
and  the  other  white,  at  the  top  of  which  presided  His  blessed  Mother. 
He  observed  that  many  who  endeavored  to  ascend  the  first  ladder,  after 
mounting  a  few  steps,  fell  down ;  and  on  trying  again,  were  equally  un- 
successful, so  that  they  never  attained  the  summit ;  but,  a  voice  having 
told  them  to  make  trial  of  the  white  ladder,  they  soon  gained  the  top,  the 
blessed  Virgin  having  held  forth  her  hands  to  help  them.  "  Who,  then," 
does  Denis  the  Carthusian  say  with  reason,  "  who  will  be  saved,  if  not  he 
for  whom  Mary  prays  ? "  "  By  me  kings  reign,"  does  she  say  ;  "  by  me 
Christians  rule  their  passions  on  earth,  and  reign  as  kings  with  God  in 
heaven."  "  Mary  is  the  mistress  of  paradise,"  says  Richard  of  St.  Law- 
rence ;  "  she  there  admits  whomsoever  she  pleases,  and  no  wonder,  since 
she  is  Mother  of  the  Lord  of  paradise."  "  He  for  whom  Mary  pleads," 
says  Abbot  Guerric,  "  is  as  sure  of  being  saved  as  if  he  were  already  in 
heaven."  *  To  be  of  her  court  is  the  greatest  honor  to  which  we  can  as- 
pire," says  St.  John  Damascene  ;  "  to  serve  her  is  to  reign  ;  but  those  who 


THE  GLORIES  OF  MARY.  207 

neglect  and  despise  her  shall  perish  forever."  Wherefore,  all  you  who 
will  have  life  eternal  serve  and  honor  Mary  ;  for  she  is,  as  it  were,  the 
bridge  of  salvation,  which  God  has  prepared  for  us,  in  order  to  pass  se- 
curely over  the  troubled  waters  of  this  life. 

Those  even  who  have  deserved  hell  should  not  despair  for  a  moment, 
provided  they  recur  to  Mary.  "  Sinners,"  says  St.  Germanus,  "  have 
sought  God  by  you,  and  been  saved,  holy  Virgin."  Richard  of  St.  Law- 
rence remarks,  also,  that  whereas,  in  the  Apocalypse  Mary  is  represented 
as  crowned  with  stars,  she  is  shown  in  the  Canticles  as  crowned  with 
wild  beasts  ;  and  the  reason  he  assigns  for  it  is,  that  these  ferocious  ani- 
mals, which  are  emblematic  of  sinners,  are,  by  the  intercession  of  Mary, 
changed  into  most  brilliant  stars,  and  give  more  lustre  to  her  crown  than 
material  stars  could  bestow.  Sister  Seraphina  of  Capri,  a  great  servant 
of  God,  prayed  to  the  blessed  Virgin  in  the  novena,  or  nine  days'  devo- 
tion for  her  Assumption,  for  the  conversion  of  a  thousand  sinners,  but 
afterward  feared  she  had  asked  too  much  ;  whereupon  Mary  appeared 
and  said  :  "  Believest  thou  that  I  have  not  sufficient  influence  with  my 
Son  to  obtain  the  conversion  of  a  thousand  persons  ?  Behold,  thy  request 
has  been  granted."  Saying  this,  she  showed  her  in  heaven  the  souls  of 
many  who,  through  her  intercession,  did  penance,  and  were  thus  preserved 
from  hell. 

It  is  true  that  no  man  on  earth  knows  whether  he  be  worthy  of  her 
love  or  hatred  ;  but  to  this  question  of  David,  "  Lord  who  shall'  stand  in 
thy  holy  place?"  St.  Bonaventure  replies,  "  He  who  will  devote  himself 
to  Mary  ;  if  she  wills  our  salvation,  it  is  already  secured." 

"  Very  justly,"  says  St.  Ildephonsus,  "  did  Mary  predict  that  all  na- 
tions should  call  her  blessed,  since  it  is  by  her  that  the  elect  are  crowned." 
"O  Mother  of  our  God,"  says  St.  Methodius,  "you  are  the  beginning, 
the  middle  and  the  end  of  our  felicity." 

The  beginning,  obtaining  us  the  remission  of  our  sins ;  the  middle,  in 
procuring  us  perseverance  in  grace ;  the  end,  in  opening  paradise  to  us. 
"  By  you,  Mary,"  says  St.  Bernard,  "  heaven  has  been  opened,  hell  has 
relinquished  its  prey,  the  celestial  city  has  been  peopled,  and  eternal  life 
given  to  those  who  deserved  hell." 

Do  we  desire  more  assurance  of  Mary's  power  and  will  to  obtain  us 
paradise  ?  We  have  it  in  the  words  which  the  Church  puts  into  the  mouth 
of  this  holy  Virgin  :  "  Those  who  work  with  me,"  says  she,  "  will  not  sin, 
and  those  who  glorify  me  shall  have  eternal  life."  "  Blessed,  then,  and 
thrice  blessed  are  they,"  says  St.  Bonaventure,  "  who  enjoy  Mary's  favor  ; 
the  saints  already  regard  them  as  their  companions  in  bliss.  Whoever 
bears  the  livery  of  the  Mother  of  God,"  he  continues,  "  will  have  his  name 
inscribed  in  the  book  of  the  elect."     To  what  purpose,  then,  do  we  trou- 


108  THE  GLORIES  OE  MARY. 

ble  ourselves  about  scholastic  disputes  on  predestination  ?  Let  us  rather 
endeavor  to  become  true  servants  of  Jesus  and  Mary,  and  we  shall  infal- 
libly be  of  the  number  of  the  elect.  "  I  shall  write,"  says  the  Lord  in  the 
Apocalypse,  "I  shall  write  on  the  foreheads  of  the  conquerors  the  name 
of  my  God,  and  the  name  of  my  holy  city."  "  Now  this  city  of  God,  of 
which  such  glorious  things  are  said,  is  no  other  than  the  most  pure  Vir- 
gin," says  St.  Gregory. 

We  may  say  with  St.  Paul,  "  God  will  .recognize  for  His  own  those 
who  bear  this  sign,  and  not  only  will  He  pour  on  them  more  abundant 
graces  in  this  life,  but  He  will  still  more  exalt  them  in  glory."  "They 
will  be  recognized  by  distinctive  marks  in  heaven,"  says  F.  Nieremberg, 
41  as  the  servants  of  this  great  Queen." 

St.  Magdalen  of  Pazzi,  in  a  vision,  saw  a  bark  in  the  midst  of  the  sea, 
which  served  as  a  refuge  for  the  children  of  Mary  ;  this  glorious  Queen 
herself  appeared  at  the  helm  ;  from  this  she  understood  that  those  who 
are  protected  by  the  blessed  Virgin  will  be  saved  from  the  double  ship- 
wreck of  sin  and  death.  Let  us  enter  and  abide  in  this  fortunate  bark  of 
devotion  to  Mary,  and  we  may  be  sure  of  a  prosperous  voyage,  since  the 
Church  says  to  her :  "  The  habitation  of  all  who  rejoice  is  in  thee,  O  holy 

Mother  of  God." 

Example. 

A  child  of  ten  years  old  wonderfully  experienced  at  death  the  pro- 
tection of  the  blessed  Virgin.  During  his  life  he  had  often  heard  his 
tutor  say  that  "  If  a  person  honored  Mary  every  day  she  would  be  pro- 
pitious to  him  at  his  last  hour."  Though,  according  to  the  course  of  na- 
ture, the  boy  might  expect  to  live  many  years  longer,  he  was  so  affected 
at  this  assurance  that  he  resolved  to  say  often,  for  this  end,  "  Hail  Mary, 
Mother  of  mercy  !  "  He  was  very  faithful  to  this  practice  ;  at  rising,  lying 
down,  going  to  class,  or  playing  with  his  companions,  he  never  forgot  to 
salute  his  good  Mother.  By  a  special  favor  of  the  blessed  Virgin,  who 
wished,  without  doubt,  to  withdraw  her  little  servant  from  the  dangers 
to  which  his  innocence  was  exposed,  he  was  attacked  with  a  mortal  dis- 
temper. When  in  his  agony  she  appeared  to  him  and  said,  "  Don't  you 
know  me,  my  child  ?  I  am  the  person  you  have  so  often  saluted  ;  I  am 
the  Mother  of  mercy."  At  these  words  the  child  raised  his  head,  and, 
extending  his  arms,  flew  to  heaven  in  company  with  this  ever-blessed 
Mother.  What  advantage  did  he  not  reap  from  a  little  pious  instruction  ! 
How  much  more  useful  was  this  lesson  to  htm  than  any  he  received  in 
earthly  sciences ! 

Prayer. 

Draw  me  after  you,  O  holy  Virgin,  that  I  may  run  in  the  odor  of  your 
perfumes.     Draw  me,  for  I  am  withheld   by  the  weight  of  my  sins  and 


THE  GLORIES  OF  MARY.  209 

the  malice  of  my  enemies.  As  no  one  can  go  to  your  Son  unless  the 
heavenly  Father  draw  him,  so  I  presume  to  say,  in  the  same  manner,  that 
no  one  can  go  to  the  Father  unless  you  attract  him  by  your  prayers.  It 
is  you  who  obtain  pardon  and  grace  for  sinners  ;  you  are  the  teacher  of 
true  wisdom  and  the  repository  of  the  treasures  of  the  Most  High.  You 
have  found  favor  with  God,  being  preserved  from  original  sin,  filled  with 
the  Holy  Ghost,  and  selected  as  the  Mother  of  His  Son.  All  these  graces 
you  have  received,  O  most  humble  Mary,  not  alone  for  yourself,  but  also 
for  us,  in  order  that  you  might  be  able  to  assist  us  in  all  our  wants.  You 
succor  the  just  by  preserving  them  in  grace,  and  you  help  the  wicked  by 
disposing  them  to  receive  the  divine  mercy  ;  you  aid  the  dying,  preserv- 
ing them  from  the  snares  of  Satan,  and  conducting  them  after  death  to 
the  mansions  of  the  blessed. 


CHAPTER  IX. 

"  O  Clemens,  O  Pia  "  (O  most  clement !  O  most  pious  !). 
] — THE  GREATNESS  OF  MARY'S  CLEMENCY  AND  GOODNESS. 

ARY,"  says  St.  Bernard,  "  is  indeed  that  land  promised  by  the 
Lord,  where  milk  and  honey  flow."  Her  pity  is  so  great,  that 
she  ceases  not  even  for  a  moment  to  bring  forth  fruits  of  mercy  ; 
she  not  only  deserves  to  be  denominated  merciful,  but  mercy 
itself.  "  What  can  spring  from  a  fountain  of  mercy,"  says  St.  Bernard, 
11  but  waters  of  salvation  ? "  Behold  why  Mary  is  compared  to  the  olive- 
tree  ;  for  as  oil,  the  emblem  of  mercy,  proceeds  from  this  tree,  so  nothing 
can  emanate  from  Mary  but  acts  of  mercy  and  benevolence  ;  and  when 
we  petition  her  for  this  oil,  we  need  not  fear  the  refusal  which  the  five 
foolish  virgins  met  from  the  wise.  No,  for  this  "  most  prudent  Virgin," 
as  she  is  styled  by  the  Church,  has  oil  enough,  not  only  for  her  own 
lamp,  but  for  those  of  all  others. 

But  why  is  this  beautiful  olive  said  to  be  planted  in  the  fields  {quasi 
oliva  speciosa  in  campis)  and  not  rather  in  a  garden  environed  with  walls, 
or  encompassed  with  hedges  ?  "  It  is,"  replies  Cardinal  Hugo,  "in  order 
that  all  who  pass  by  may  have  access  to  it."  Explaining  this  passage  of 
Ecclesiasticus,  St.  Antoninus  adds  :  "  Mary  is  easy  of  access  to  all  the 
world,  that  both  just  and  sinners  may  be  able  to  gather  with  facility  the 
fruits  of  mercy."  What  more  assured  refuge  for  sinners  than  the  com- 
passionate bosom  of  Mary  ?  There  it  is  that  the  poor  find  relief  ;  the  sick, 
health  ;  the  afflicted,  consolation  ;  the  destitute,  succor,  and  those  who 
are  in  perplexity,  counsel.  How  pitiable  would  be  our  lot,  if  we  had  not 
this  Mother  of  mercy  always  ready  to  aid  us  in  our  miseries  !  "  God," 
says  St.  John  Damascene,  "  wishing  that  all  His  graces  might  pass  through 
Mary,  there  is  no  hope  of  mercy  but  through  her  intercession." 

Nor  are  any  among  the  saints  affected  with  our  miseries  like  this  ever- 
blessed  Virgin :  wherever  she  sees  her  aid  wanted  she  instantly  flies,  and 
in  proportion  to  our  necessities  her  succors  are  more  abundant :  she  will 
never  cease  to  exercise  these  good  offices.  "  Et  usque  ad  futurum,  seculum 
non  desinam"  (until  time  shall  be  no  more),  says  Cardinal  Hugo,  "  Mary 
will  not  cease  to  intercede  for  man,  and  to  succor  sinners."  This  blessed 
Virgin  was  prefigured  by  Rebecca,  when  she  said  to  Eliezer,  on  his  asking 
her  for  some  water,  "  I  shall  not  only  give  you  to  drink,  but  I  shall  even 
provide  for  the  refreshment  of  your  ^camels."  "  Yes,  blessed  Mother," 
says  St.  Bernard,  "  you  are  that  generous  and  compassionate  Rebecca, 


THE  GLORIES  OF  MAR  Y.  211 

who  not  only  benefit  the  just,  figured  by  Abraham's  servant,  but  even 
confer  favors  on  sinners,  who  are  as  beasts  without  reason."  "  The  liber- 
ality of  Mary,"  says  Richard  of  St.  Lawrence,  "  resembles  that  of  her  Son 
Jesus,  who,  according  to  St.  Paul, '  is  munificent  to  all  who  invoke  him  ; ' " 
and  another  author  says  :  "  Blessed  Virgin  pray  for  me  ;  you  will  ask  the 
graces  I  want  more  devoutly  than  I  could,  and  you  will  procure  me  greater 
favors  than  I  should  presume  to  ask  "  {Majori  devotione  orabis  pro  me, 
quam  ego  auder  em  peter  e  et  major  a  mihi  impetrabis,  quam  peter  e  prcesumam). 

When  the  children  of  Zebedee,  transported  by  indiscreet  zeal,  de- 
manded of  the  Lord  to  permit  them  to  invoke  fire  from  heaven  on  an  in- 
fidel city,  which  had  refused  to  admit  Him  within  its  walls,  Jesus  replied 
to  them  in  a  severe  tone  :  "  You  know  not  of  what  spirit  you  are,"  as  if 
He  had  said,  "  What !  I  am  descended  from  heaven  to  save  sinners,  and 
you,  my  disciples,  wish  to  destroy  them  ?  Why  do  you  speak  to  me  of 
fire  and  chastisement  ?  this  is  not  my  spirit."  But  we  cannot  doubt  that 
Mary's  spirit  is  that  of  Jesus.  St.  John  saw  her  clothed  with  the  sun  ; 
whence  St.  Bernard  says  to  her  :  "  You  have  clothed  the  Son,  the  divine 
Word,  O  holy  Virgin,  with  human  flesh,  and  He  in  His  turn  has  invested 
you  with  His  power  and  mercy  "  (  Vestis  solem,  et  vestiris  ab  eo). 

Mary  is  so  sweet  and  merciful,  that  when  a  poor  sinner  implores  her 
aid,  she  never  considers  his  want  of  merit,  but  receives  him  with  tender- 
ness and  compassion.  She  is  compared  to  the  moon,  "  because,"  says  St. 
Hildebert,  "as  the  salutary  influences  of  the  queen  of  night  are  felt  by 
the  lowest  terrestrial  bodies,  thus  Mary's  amiability  is  experienced  by  the 
greatest  sinners,  and  as,  although  this  orb  borrows  all  its  light  from  the 
sun,  its  course  is  much  more  rapid  in  our  regard  ; "  so,  St.  Anselm  says, 
"  our  .salvation  is  often  more  speedily  effected  by  invoking  Mary,  '  Beau- 
tiful as  the  moon,'  than  in  calling  on  Jesus  the  divine  Son  of  justice." 
For  this  reason  Hugh  of  St.  Victor  exhorts  us,  if  we  are  deterred  by  ap- 
prehension of  the  divine  Majesty,  to  approach  to  Mary  without  fear. 
She  is,  it  is  true,  holy  and  spotless,  the  Queen  of  the  universe,  and  the 
Mother  of  God,  but  she  is  also  a  pure  creature  and  a  child  of  Adam  like 
unto  us  {Si  per  times  cis  ad  Deum  accedere,  respice  ad  Mariam  ;  non  ilhc  in- 
venis  quod  timeas  :  genus  tuum  vides). 

"  In  one  word,"  says  St.  Bernard,  "  everything  in  the  blessed  Virgin 
is  full  of  clemency  and  graces  ;  she  makes  herself  all  to  all,  she  is  a  debt- 
or to  the  ignorant  as  well  as  to  the  wise,  and  the  bosom  of  her  mercy  is 
ever  open  to  all  men."  As  the  enemy  of  our  souls  incessantly  goes  about 
seeking  whom  he  may  devour,  so  Mary  is  ever  on  the  alert  to  seek  and 
to  save  us.  How  does  it  happen  that  the  same  God  who,  in  the  old  law, 
was  so  prompt  in  punishing  crime,  now  deals  so  mildly  with  the  greatest 
sinners  ?     It  is  through  love  for  the  blessed  Virgin,  and  in  consideration 


2 1  2  THE  GLORIES  OF  MAR  V. 

of  her  merits.  "For  a  long  time,"  says  St.  Fulgentius,  "heaven  and 
r.utli  would  cease  to  exist,  if  Mary  did  not  preserve  them  by  her  prayers 
and  intercession  "  (Ccelum  ct  terra  jamdudum  ruissent  si  Maria  suis  preci- 
ous non  su  stent  asset). 

•  We  can  really  go  to  God  with  all  confidence,"  says  St.  Arnauld,  "be- 
cause the  Son  is  our  Mediator  with  the  eternal  Father,  and  the  Mother  is 
our  mediatrix  with  her  Son :  and  as  Jesus  Christ  exhibits  to  His  Father 
His  opened  side,  and  the  wounds  in  His  hands  and  feet,  so  Mary  reminds 
her  Son  of  the  womb  that  bore  Him."  If  I  may  use  the  forcible  expres- 
sions of  St.  Peter  Chrysologus,  "This  blessed  Virgin,  having  lodged  the 
Son  of  God  in  her  womb,  requires  from  Him,  as  the  price  of  her  hospital- 
ity, peace  for  the  earth,  salvation  for  the  lost,  and  life  for  the  dead." 
"  Mary,"  says  St.  Antoninus,  "  is  that  throne  of  grace  to  which  the  apostles 
exhort  us  to  go  with  confidence,  that  we  may  obtain  all  the  assistance 
necessary  for  our  salvation." 

Let  us  conclude  with  the  beautiful  exclamation  of  St.  Bernard  on  the 
words,  "  O  clement,  O  pious,  O  sweet  Virgin  Mary ! "  "  O  Mother  of 
God  ! "  says  he,  "clement  to  the  necessitous,  compassionate  to  those  who 
invoke  you,  sweet  to  those  who  love  you.  O  Virgin  Mary  !  clement  to 
sinners,  benign  toward  the  just,  sweet  to  those  who  feed  on  your  unfad- 
ing charms.  Oh,  clement  in  delivering,  oh,  kind  in  bestowing,  oh,  sweet 
in  communicating  yourself  to  those  that  love  you,  to  those  who  seek 

you ! " 

Example. 

In  the  year  1629  the  Emperor  Ferdinand  III.,  being  menaced  by  the 
Swedes,  who  were  flushed  with  victories,  had  recourse  to  the  blessed  Vir- 
gin for  protection.  He  caused  for  this  purpose  a  magnificent  pillar  to  be 
erected  in  the  grand  square  of  Vienna,  ornamented  with  engravings, 
emblematic  of  Mary's  immaculate  conception  ;  at  the  four  corners  of  the 
pillar  an  angel  was  represented  as  armed,  and  crushing  a  monster  under 
his  feet,  emblematic  of  Mary's  victory  over  original  sin ;  the  holy  Virgin 
appeared  at  the  summit  of  this  superb  monument,  crushing  the  serpent's 
head,  and  at  its  base  was  written  in  Latin  :  "  To  the  all-perfect  and  sov- 
ereign God,  the  almighty  Ruler  of  heaven  and  earth,  by  whom  kings 
reign  :  To  the  Virgin  Mother  of  God,  who  was  conceived  without  the 
stain  of  original  sin,  and  by  whom  princes  govern  ;  who  is  chosen  on  this 
day  by  particular  devotion  as  sovereign  and  patroness  of  Austria  :  Ferdi- 
nand the  III.  confides,  devotes  and  consecrates  all  that  he  possesses,  his 
person,  his  children,  his  people,  his  armies,  his  provinces ;  and  in  perpet- 
ual memory  of  this  consecration  he  has  erected  this  statue." 

No  festival  was  ever  solemnized  with  more  pomp  in  Vienna  than  that 
of  the  dedication  of  this  pious  monument ;  it  was  truly  the  triumph  of 


THE  GLORIES  OF  MAR  Y.  213 

the  immaculate  conception  of  Mary ;  crowds  from  the  court  and  city 
assisted  thereat ;  at  the  hour  appointed,  the  good  emperor,  accompanied 
by  his  son,  Ferdinand  IV.,  king  of  Hungary  and  Bohemia  ;  by  his  daugh- 
ter, Mary  Anne  of  Austria,  queen  of  Spain  ;  the  pope's  muncio  ;  the 
ambassadors  of  Venice  and  Spain  ;  all  the  clergy  and  religious  ;  the  entire 
of  the  nobility,  and  an  immense  concourse  of  the  citizens,  went  in  pro- 
cession from  the  church  of  the  Augustinian  fathers  to  that  of  the  Jesuits. 
After  a  very  fine  sermon  on  the  immaculate  conception,  high  Mass  was 
pontifically  celebrated  by  Prince  Ferdinand,  bishop  of  Vienna,  and  the 
chant  performed  by  the  musicians  of  the  royal  chapel.  After  the  com- 
munion of  the  celebrant,  the  emperor  approached  the  altar,  and  in  pres- 
ence of  the  holy  sacrament  adopted  the  Mother  of  God  for  special  pa- 
troness of  his  states  and  kingdoms,  and  promised  to  solemnize  as  a  holy 
day  of  obligation  the  feast  of  the  Immaculate  Conception,  and  to  fast  the 
eve  of  said  feast  with  all  under  his  command :  after  signing  a  formula  to 
this  effect,  he  received  the  holy  Communion,  and,  Mass  being  concluded, 
all  present  went  to  the  place  where  the  statue  was  set  up.  There,  in  the 
presence  of  the  assembled  multitude,  the  bishop  blessed  this  trophy  of 
the  immaculate  conception,  while  the  emperor's  musicians  chanted  the 
litanies  of  the  holy  Virgin,  accompanied  with  the  sound  of  trumpets  and 
cymbals,  and  a  grand  salute  of  all  the  artillery. 

After  the  court  and  city  had  spent  this  solemn  day  in  exercises  of  the 
most  fervent  piety,  the  Empress  Mary  Eleanor,  widow  of  Ferdinand  II., 
entertained  their  devotion  in  the  evening  by  one  of  the  most  magnificent 
spectacles  perhaps  until  then  witnessed  there.  She  gave  directions  to 
illuminate  all  the  houses  in  the  city,  and  that  the  grand  square  particu- 
larly should  be  lighted  up.  The  column  was  so  charged  with  flambeaux 
of  white  wax  that  it  appeared  all  on  fire,  and  the  statue  was  encircled 
with  a  rainbow  formed  of  lights.  All  the  princes  and  princesses  with 
their  suites  attended  in  the  square,  and  spent,  with  the  rest  of  the  people, 
two  hours  in  prayers  and  litanies  solemnly  chanted,  and  did  not  retire 
until  all  was  concluded  by  the  benediction  of  the  bishop.  We  need  not 
add  that  the  emperor  soon  gathered  the  fruit  of  his  religious  conduct  by 
the  blessings  that  flowed  in  on  his  extensive  empire. 

Prayei'. 

O  Mother  of  mercy,  appease  your  Son ;  while  on  earth  you  occupied 
only  a  small  portion  of  it,  but  now,  elevated  to  the  highest  heavens,  we 
regard  you  as  the  propitiation  of  all  nations ;  grant  us  your  prayers,  so 
desirable,  so  precious  ;  prayers,  holy  Mother,  which,  in  propitiating  the 
Most  High,  will  obtain  us  grace  to  expiate  our  sins,  to  practice  virtue,  to 
confound  our  enemies  and  triumph  over  their  designs.     Amen. 


CHAPTER  X. 

O  Dulcis  Virgo  Maria  (O  sweet  Virgin  Mary). 
I THE  SWEETNESS  OF  THE  HOLY  NAME  OF  MARY,  IN  LIFE  AND  DEATH. 

T  is  well  known  how  much  men  are  guided  by  caprice  in  the 
names  which  they  appropriate  to  things  and  persons.  Shall  we 
then  say  that  the  name  of  Mary  is  a  mere  empty  sound,  the  echo 
of  fancy  ?  Oh,  no ;  this  sublime  name  has  not  originated  on 
earth — it  came  from  heaven ;  it  was  by  an  express  command  from  the 
Most  High  that  Joachim  and  Anne  gave  it  to  their  holy  infant.  "  Your 
admirable  name,  O  Mary,"  says  Richard  of  St.  Lawrence,  "  has  emanated 
from  the  treasury  of  the  Divinity;  the  three  persons  of  the  adorable  Trin- 
ity assembled  in  council  to  give  you  a  name.  It  is,  after  that  of  your  Son, 
the  greatest  of  all  names ;  at  the  name  of  Mary  every  knee  should  bend 
in  heaven,  on  earth,  and  in  hell." 

Among  these  sublime  privileges  of  the  name  of  Mary,  let  us  consider 
the  benefit  the  Lord  makes  her  children  find  in  it  in  life  and  death. 
"First,  during  life,"  St.  Honorius  (anchoret)  said,  "the  name  of  Mary 
is  full  of  a  divine  sweetness ;"  and  St.  Anthony  of  Padua  experienced  the 
same  comfort  in  it  which  St.  Bernard  found  in  that  of  Jesus.  "The  name 
of  Jesus,"  says  the  latter,  "The  name  of  Mary,"  resumes  the  former,  "is 
joy  to  the  heart,  honey  to  the  mouth,  melody  to  the  ear  "  (Nomen  Jesus, 
notnen  Maries,  jubilus  in  corde,  mcl  in  ore,  in  aure  mclos).  It  is  related  of 
the  venerable  Father  Juvenal  Ancina,  bishop  of  Saluces,  that  he  felt  in  his 
mouth  a  most  sensible  sweetness  in  pronouncing  the  name  of  Mary  ;  and 
"  A  certain  holy  person  in  Cologne,"  says  the  bishop  of  Marselius,  "  seemed 
to  have  honey  on  her  tongue  when  she  pronounced  it,  and  I  myself  ex- 
perienced the  same  effect." 

But  it  is  not  of  this  sensible  sweetness,  which  is  only  granted  to  a  few 
chosen  souls,  that  I  mean  to  speak  ;  it  is  a  spiritual  sweetness — of  the 
consolation,  confidence  and  holy  joy,  which  those  experience  who  pro- 
nounce devoutly  this  holy  name.  The  Abbot  Francon  says  that  "  After 
the  name  of  Jesus,  there  is  not  a  name  in  heaven  nor  on  earth  from  which 
devout  persons  receive  so  many  graces  as  from  the  name  of  Mary.  This 
name  has  in  it  something  amiable  and  divine  :  when  it  enters  a  faithful 
heart,  it  diffuses  a  most  sweet  odor  :  though  repeated  a  thousand  times, 
this  admirable  name  is  always  new."     "  O  Virgin,  worthy  of  all  praise," 


THE  GLORIES  OF  MARY.  215 

says  St.  Bernard,  "your  name,  so  sweet  and  amiable,  cannot  be  pro- 
nounced without  inflaming  the  heart ;  the  sole  idea  of  it  suffices  to  recre- 
ate your  servants.  In  its  remembrance  the  afflicted  are  consoled,  and 
sinners  encouraged  ;  it  is  our  riches  in  poverty,  and  the  consolation  of  our 
afflicted  hearts." 

"  Thy  name  is  as  oil  poured  out."  "  The  glory  of  the  name  of  Mary,'" 
says  the  blessed  Alain,  "  is  compared  in  the  Canticles  to  oil  poured  out ; 
for,  as  this  liquid  has  the  property  of  healing  wounds,  diffusing  odor,  and 
nourishing  flame,  thus  the  sweet  name  of  Mary  cures  the  sick,  rejoices 
the  heart,  and  inflames  with  divine  love."  "  Recur  to  this  great  name,  O 
sinner,"  says  Richard  of  St.  Lawrence  ;  "  it  will  suffice  to  cure  your  infirmi- 
ties ;  in  short,  there  is  no  disease  so  malignant  which  is  not  obliged  to 
yield  to  its  irresistible  efficacy."  Your  name,  O  Mother  of  God,  is  full  of 
grace  and  benediction  ;  it  cannot  be  uttered  without  procuring  to  the  soul 
some  spiritual  good ;  its  virtue  is  so  great  that  it  melts  and  liquefies  the 
most  obdurate  hearts.  It  is,  in  fine,  a  delicious  odor,  a  fragrant  perfume. 
May  its  aromatic  balm  descend  into  our  hearts,  as  into  well-prepared  ves- 
sels, and  thence  diffuse  around  its  salutary  effects  ;  may  we  often  invoke 
with  love,  respect  and  confidence,  a  name  which  is  to  us  in  this  life  the 
principle  of  grace,  and  in  the  world  to  come,  the  seed  of  eternal  glory. 
"  To  him  that  shall  invoke  your  name,"  says  Jesus  to  His  mother  in  pres- 
ence of  St.  Bridget,  "  and  confide  in  your  intercession,  having  at  the  same 
time  a  firm  purpose  to  amend  his  life,  I  shall  give  contrition  for  his  sins, 
the  means  of  doing  sufficient  penance,  the  grace  of  perseverance,  and  the 
kingdom  of  heaven." 

The  name  of  Mary  is,  moreover,  the  consolation  of  her  children,  be- 
cause it  is  the  terror  of  the  infernal  spirits.  At  the  mention  of  this  holy 
name,  Satan  flees,  and  hell  trembles  ;  "  Satan  fugit,  in/emus  contremiscit 
cum  dico  :  Ave  Maria"  says  the  blessed  Alain.  "  The  name  of  Mary,"  says 
Richard  of  St.  Lawrence,  "  is  a  strong  tower  which  not  only  shelters  sin- 
ners from  the  pursuits  of  divine  justice,  but  preserves  the  just  from  the 
assaults  of  hell.  It  is  well  known  that  the  name  of  Mary  is  a  most  effect- 
ual remedy  against  temptations  of  the  flesh."  The  last-named  author,  on 
this  text  of  St.  Luke,  "  And  the  Virgin's  name  was  Mary,"  observes  that 
the  evangelist  joins  the  two  words  "  Mary  "  and  "  Virgin,"  to  insinuate  to< 
us  that  they  are  synonymous,  that  both  mean  the  same  thing  ;  and  St.. 
Peter  Chrysologus  says  that  "'Mary'  indicates  chastity,  so  that  he  is 
sure  to  preserve  untarnished  this  precious  virtue,  who  in  the  hour  of  temp- 
tation invokes  this  blessed  name." 

Who  could  relate  the  victories  won  by  the  servants  of  Mary,  on  in- 
voking her  name  ?  It  was  by  it  that  St.  Anthony  of  Padua,  the  blessed 
Erric  Suzon,  and   numbers  of  other  saints,  have  made  the   devils  flee. 


2 1 6  THE  GLORIES  OF  MAR  Y. 

These' wicked  spirits  fear  so  much  the  holy  name  of  Mary,  that  the  bare 
mention  of  it  causes  them  to  abandon  the  prey  when  already  in  their 

>p. 

We  read  in  the  history  of  the  missions  of  Japan,  that  the  devils  having 
one  day  appeared  to  a  new  Christian  in  that  country  under  the  form  of 
ferocious  beasts  for  the  purpose  of  striking  him  with  dread,  he  said  to 
them  without  being  alarmed,  "  I  cannot  resist  you,  if  God  permits  it; 
treat  me  as  cruelly  as  you  please,  but  I  have,  to  defend  me,  the  holy 
names  of  Jesus  and  Mary."  Scarcely  had  he  pronounced  these  august 
names,  than  the  earth  opened  and  engulfed  in  its  bosom  all  the  infernal 
host. 

Let  us  follow  this  advice  of  St.  Bernard  :  "  In  dangers,  perplexities  and 
distress,  invoke  the  name  of  Mary  ;  let  it  never  depart  from  your  mouth, 
let  it  never  be  effaced  from  your  heart."  Let  us  obey  this  counsel  of  the 
venerable  T.  aKempis,  "If  you  wish  to  be  consoled  in  tribulation,  recur 
to  Mary  ;  venerate,  invoke,  commend  yourself  to  Mary  ;  rejoice  with 
Mary,"  he  continues,  "  weep  with  Mary,  pray  with  Mary,  walk  with  Mary, 
seek  Jesus  with  Mary,  desire  to  live  and  die  with  Jesus  and  Mary." 

But  if  the  name  of  Mary  is  sweet  to  her  children  during  life  by  the 
graces  it  procures,  it  is  infinitely  sweeter  in  death  by  the  consolation  it 
infuses  and  the  victory  it  achieves.  F.  Sertorius  Caput,  S.  J.,  desired  all 
those  employed  in  assisting  the  dying  to  repeat  often  to  them  the  name  of 
Mary,  "because,"  says  he,  "this  name  of  life  and  salvation  supports  them 
in  their  pains,  and  puts  to  flight  the  infernal  spirits."  St.  Camillus,  who 
founded  an  order  for  assisting  dying  persons,  told  his  religious  to  remind 
them  to  invoke  the  holy  names  of  Jesus  and  Mary  ;  and  his  biographer 
relates,  that  he  himself  in  his  last  moments  repeated  so  devoutly  these 
holy  names,  with  his  eyes  fixed  on  their  images,  and  the  delights  of  para- 
dise printed  on  his  countenance,  that  the  assistants  were  enraptured. 
This  short  prayer,  "  Jesus  and  Mary,"  is  as  easily  retained  and  as  full  of 
consolation  as  it  is  omnipotent  against  our  enemies.  Oh,  how  happy 
should  we  be,  if,  like  F.  Fulgentius  of  Ascoli,  Capuchin,  we  died  while 
pronouncing  "O  sweet  and  amiable  Mary,  how  enrapturing  to  be  in  your 
society  forever ! "  or  as  the  blessed  Erric,  of  Citeaux,  who  expired  while 
invoking  this  holy  name.  Let  us  beg  of  our  good  God  to  grant  us  the 
like  favor ;  may  our  lips  move  for  the  last  time  to  pronounce  this  sweet 
name,  as  St.  Germanus  prays  :  "  Dei  matris  nomen  sit  mihi  ultimus  linguce 
loquentis  motzis."  Oh,  sweet,  oh,  happy  death!  since  it  is  those  whom 
God  designs  to  save,  that  He  enables  at  their  last  hour  to  pronounce  the 
all-saving  name  of  Mary. 

Holy  Virgin,  my  amiable  mistress  and  Mother  !  I  tenderly  love  you, 
and  because  I  love  you,  your  name  is  infinitely  dear  to  me  ;  I  resolve  to 


THE  GLORIES  OF  MARY.  2  1  7 

invoke  it  during  life,  and,  above  all,  at  the  hour  of  death.  For  the  glory 
of  your  name,  I  will  say  to  you  in  the  affecting  sentiments  of  St.  Bona- 
venture  :  "When  my  soul  departs  from  my  body,  graciously  come  forth 
to  meet  and  receive  it  ;  do  not  refuse,  O  Mary,  to  console  it  by  your  sweet 
presence  ;  be  its  ladder  and  its  way  to  ascend  to  heaven  :  in  fine,  obtain 
for  it  pardon  and  eternal  rest." 

Example. 

St.  Stephen,  king  of  Hungary,  more  illustrious  for  his  extraordinary 
devotion  to  the  holy  Virgin  than  for  his  earthly  greatness,  had  such  a  pro- 
found respect  for  the  sacred  name  of  Mary  that  he  would  not  dare  pro- 
nounce it,  so  he  generally  styled  her  "The  great  Lady  ; "  after  his  example 
all  the  Hungarians  gave  her  the  same  title,  and  if  at  any  time  they  uttered 
this  holy  name,  all  present  bent  the  knee  with  profound  veneration. 

The  blessed  Herman,  of  the  order  of  St.  Dominic,  as  Surius  relates,  had 
a  singular  devotion  to  the  holy  name  of  Mary,  and  reaped  wonderful  ad- 
vantages from  it  :  often  when  alone  he  used  to  prostrate  himself  in  his 
cell  and  repeat  "  Mary  !  Mary  !  Mary  !  "  One  of  his  friends,  another  dev- 
otee of  the  Mother  of  God,  having  witnessed  Herman  in  one  of  those 
blissful  moments,  was  amazed  to  see  him  so  long  prostrate,  and  with  so 
much  recollection.  "  What  are  you  doing  there  ?  "  said  he  ;  "  what  senti- 
ments are  you  now  occupied  with?"  "lam  collecting,"  said  Herman, 
transported  with  delight,  "  the  delicious  fruits  of  the  sweet  name  of  Mary  ; 
I  pronounce  it,  and  it  would  seem  that  the  most  fragrant  flowers  and 
sweetest  perfumes  embalm  the  air,  while  a  certain  virtue  of  which  I  am 
ignorant  inundates  my  soul  with  a  joy  and  gladness  all  divine  ;  here  I 
forget  my  pains,  here  I  rest  from  my  labors,  hence  I  should  never  wish  to 
go  forth,  that  I  might  incessantly  repeat  the  august  name  of  Mary  !  Mary  ! 
Mary  !  " 

Prayer. 

O  Jesus  !  O  Mary !  may  your  names  live  in  my  heart,  and  in  the 
hearts  of  all  men.  May  I  forget  all  other  names  in  order  to  remember 
your  admirable  names  alone.  O  Jesus,  my  Redeemer !  O  Mary,  my 
Mother  !  when  my  last  hour  shall  come,  when  my  soul  shall  be  at  the  eve 
of  its  departure  from  the  world,  grant,  I  beseech  you,  that  my  last  words 
may  be,  "  Jesus,  Mary,  I  love  you !  Jesus,  Mary,  I  give  you  my  heart  and 
my  soul."     Amen. 


ORIGIN  OF  THE  SCAPULAR  OF  THE 
BLESSED  VIRGIN  MARY. 

SPIRIT    AND    ADVANTAGES    OF   THAT    DEVOTION,   AND    DUTIES  TO    BE    PERFORMED. 

I  will  greatly  rejoice  in  the  Lord,  and  my  soul  shall  be  joyful  in  my  God  ;  for  he  hath  clothed 
me  with  the  garments  of  salvation  ;  and  with  a  robe  of  justice  he  hath  covered 

me.     Isaias  lxi.  10. 

I OF   THE    ORIGIN    OF   THIS    DEVOTION. 

HE  institution  of  the  scapular  is  to  be  attributed  to  St.  Simon 
Stock,  an  Englishman  by  birth,  one  of  the  ornaments  of  the 
Church  in  the  thirteenth  century. 

Having  retired  to  the  desert  at  the  age  of  twelve  years,  he 
passed  thirty  days  in  the  practice  of  the  most  austere  penance  "and  con- 
templation. Meeting  with  some  Carmelite  religious,  called]  Brothers  of 
the  Virgin  on  account  of  their  tender  devotion  toward  her,  he  took  their 
habit,  and  went  to  pass  six  years  of  profound  solitude  on  Mount  Carmel. 
On  his  return  to  Europe,  having  become  general  of  his  order  in  1245,  as 
he  was  one  day  asking  the  blessed  Mother  of  God,  in  the  simplicity  of 
his  confidence,  to  grant  him  a  mark  of  her  protection,  she  appeared  to 
him  in  great  glory,  surrounded  by  myriads  of  angels,  and  holding  in  her 
hand  a  scapular,  or  covering  for  the  shoulders,  which  she  gave  to  him, 
saying  these  words  :  "  My  well-beloved  son,  receive  this  scapular,  which 
I  present  to  you  and  to  all  the  members  of  your  order ;  it  is  by  this  sign 
that  I  wish  you  should  be  hereafter  recognized  as  my  children ;  it  is  a 
privilege  granted  you  and  all  the  children  of  Mount  Carmel,  so  that  who- 
ever shall  die  invested  with  this  holy  habit  shall  have  an  assurance  of  my 
protection  in  escaping  everlasting  flames  ('In  quo  qui s  moriens  ceternum 
non patietur  incendium')  ;  it  is  a  mark  of  predestination,  a  safeguard  in 
dangers,  an  emblem  of  peace,  and  the  symbol  of  perpetual  alliance." 
This  vision  has  been  so  well  attested  by  all  the  evidences  that  could  guar- 
antee its  authenticity,  that  the  wise  Pope  Benedict  XIV.  has  not  hesitated 
-to  say,  "We  believe  it  true,  and  we  are  of  the  opinion  that  all  the  world 
should  hold  it  as  true  "  (hanc  visionem  veram  credimus,  veramque  habendam 
ab  omnibus  arbitramur)*     We  will  not  then  be  astonished  that  this  devo- 


De  Beat.,  iv.  2,  9;  et  de  Fest.,  ii.  9. 


THE  GLORIES  OF  MARY.  219 

tion    has    been   rapidly  propagated,   and    that   it   continues   to   nourish 
throughout  the  Catholic  world. 

2 OF    THE    ADVANTAGES   WHICH    IT    PROCURES. 

I.  It  entitles  us  to  the  promises  of  the  blessed  Virgin,  that  is  to  say 
that  the  scapular  serves,  1st,  as  a  pledge  of  a  more  intimate  and  lasting 
union  with  the  august  Queen  of  heaven  ;  2d,  it  protects  us  as  a  celestial 
armor,  in  the  dangers  both  of  soul  and  body;  3d,  it  becomes  for  us  a 
preservative  against  the  flames  of  hell,  by  assuring  to  us,  during  life  and 
at  the  hour  of  death,  the  most  special  aid  of  the  powerful  Mother  of  God. 
We  can  undoubtedly  be  saved  without  wearing  the  scapular,  but  with  it 
salvation  is  easier  and  more  certain  ;  what  more  is  neccessary  to  attach 
us  to  it  ? 

II.  We  participate  in  all  the  good  works  of  the  Carmelite  order,  as  is 
expressed  in  the  formula  of  the  reception  :  the  first  says,  "  In  virtue  of  the 
power  which  has  been  intrusted  to  me,  I  receive  and  admit  you  to  the  full 
participation  of  the  prayers,  penances,  suffrages,  alms,  watchings,  masses, 
offices  and  other  spiritual  duties,  which  are  performed,  day  and  night,  in 
every  part  of  the  world,  through  the  mercy  of  Jesus  Christ,  by  all  the  re- 
ligious of  the  holy  order  of  Mount  Carmel." 

III.  We  gain  numerous  indulgences. 

Plenary  Indulgences. 

1.  On  the  day  of  our  reception.  (Paul  V.) 

2.  On  the  feast  of  our  Lady  of  Mount  Carmel,  the  16th  of  July,  or  on 
one  of  the  days  of  the  octave.   (Paul  III.,  Benedict.) 

3.  On  the  day  of  each  month  when  there  is  a  procession  in  honor  of 
the  blessed  Virgin,  when  we  assist  at  it    (Paul  V.) 

4.  At  the  article  of  death,  provided  we  pronounce,  at  least  with  the 
heart,  the  holy  name  of  Jesus. 

5.  Any  time  that  the  other  confraternities  enjoy  any  plenary  indul- 
gence. (Sixtus  IV.  ;  Clement  VIII.) 

Partial  Indulgences. 

1.  An  indulgence  of  five  years  and  five  quarantines  to  members  who 
accompany  the  holy  viaticum,  and  pray  for  the  sick. 

2.  Of  five  years  and  five  quarantines  to  all  those  who  communicate 
once  a  month,  and  pray  according  to  the  intentions  of  our  holy  father, 
the  Pope. 

3.  Of  one  hundred  days  every  time  we  perform  a  spiritual  or  corporal 
work  of  mercy. 

4.  Of  forty  days  when  we  recite  each  day  seven  "  Paters  "  and  "Aves" 


220  THE  GLORIES  OF  MARY. 

etc. — all  these  different  indulgences  are  applicable  to  the  souls  in  purga- 
tory. 

Indulgences  styled  Sabbatinc!* 

"  It  is  not  only  in  this  life,"  says  the  Roman  breviary,  "  the  blessed 
Virgin  Mary  shows  herself  favorable  to  the  children  of  Mount  Carmel ; 
it  is  also  in  the  life  to  come,  for  her  power  and  her  goodness  extend 
everywhere.  All  those  who  wear  the  scapular,  are  careful  to  recite  the 
few  prayers  prescribed,  and  preserve  chastity  according  to  their  state  of 
life,  may  hope  {pie  creditor)  that,  should  they  have  to  suffer  the  fire  of 
purgatory,  Mary  will  come  to  console  them  in  her  maternal  tenderness, 
and  cause  them  to  enter  their  heavenly  country  as  soon  as  possible  (quan- 
tocius)  ;  especially  on  Saturday,  the  day  consecrated  to  her,  adds  Pope 
Paul  V.,  in  a  bull  of  1612. 

When  a  true  Christian  is  at  the  point  of  death,  with  what  earnestness 
does  he  recommend  himself  to  his  parents  and  friends,  that  they  may 
abridge  by  their  prayers  the  time  of  expiation  which  he  dreads  ?  But  will 
they  be  faithful  to  this  injunction  ?  Will  they  pray  for  him  ?  will  they 
procure  for  him  the  prayers  of  others  ?  He  knows  not,  and  has  too  often 
reason  to  doubt  it  ;  men  so  soon  forget.  The  servant  of  Mary  has  no 
such  fears — he  has  only  to  observe  some  easy  practices  to  be  sure  of  re- 
lief ;  for  Mary  does  not  forget,  as  men  do.  She  remembers  her  children, 
she  remembers  also  her  promises  ;  and  soon,  introduced  into  glory,  they 
feel  the  happiness  of  having  been  faithful  to  her. 

3 OF    THE    DUTIES   TO    BE    FULFILLED. 

The  devotion  of  the  scapular  imposes  no  obligation  under  pain  of  sin  ; 
but  the  privileges  which  it  grants  are  not  obtained  but  on  certain  condi- 
tions. 

I.  In  order  to  be  entitled  to  a  more  special  protection  of  the  blessed 
Virgin  Mary,  the  merits  of  the  Carmelites  and  the  plenary  and  partial  in- 
dulgences, three  things  are  necessary  :  1st,  to  be  received  by  a  priest  duly 
authorized  ;  2d,  to  wear  the  scapular  constantly  ;  3d,  to  be  inscribed  upon 
the  register  of  the  confraternity. 

II.  To  obtain  the  Sabbatine  indulgence,  chastity  must  be  observed 
according  to  each  one's  state,  and  the  Little  Office  of  the  Blessed  Virgin 
or  the  Canonical  Office  recited.  The  office  may  be  supplied  by  the  fasts 
of  the  Church  and  abstinence  on  Wednesday  and  Saturday ;  or,  if  these 
fasts  and  abstinences  are  not  possible,  by  some  works  equally  painful  and 
meritorious,  as  prescribed  by  a  priest  authorized  to  receive  members,  or 

*  A  term  derived  from  the  Jewish  Sabbath,  our  Saturday. 


THE  GLORIES  OF  MARY.  221 

by  the  confessor.     Any  one  neglecting  to  gain  the  Sabbatine  indulgence, 
does  not  lose  the  benefit  of  the  other  privileges. 

In  order  to  gain  any  plenary  indulgence,  confession,  Communion,  and 
prayer,  according  to  the  intentions  of  the  Church,  are  requisite. 

Remarks. 

1.  It  does  not  suffice  to  carry  the  scapular  in  the  pocket,  around  the 
waist,  or  on  the  arm  ;  it  should  be  worn  around  the  neck,  or  as  a  scarf, 
the  two  parts  separate. 

2.  It  is  of  no  consequence  whether  it  be  worn  over  or  under  the  dress. 

3.  When  the  first  is  worn  out  or  lost,  another  may  be  taken,  which 
may  be  blessed  by  any  priest  ;  but  this  blessing  is  not  necessary. 

4.  Those  who,  having  received  the  scapular,  have  afterward  abandoned 
it,  even  for  a  long  time,  have  likewise  only  to  take  another,  of  themselves, 
in  order  to  enjoy  again  all  their  privileges. 

4 — OF    THE    SPIRIT    OF    THIS    DEVOTION. 

The  scapular  being  the  badge  of  a  fraternity  so  dear  to  the  blessed 
Virgin,  we  should  endeavor,  in  carrying  it,  to  clothe  ourselves  with  all 
the  sentiments  which  animated  the  immaculate  Mary.  This  holy  habit 
is  an  emblem  of  humility,  detachment  from  the  world,  angelic  chastity, 
and  the  pure  love  of  God  and  our  neighbors.  Clients,  let  us  not  carry  in 
vain  the  livery  of  our  august  Queen  ;  children,  let  us  render  ourselves 
worthy  of  wearing,  with  purity  of  heart  and  body,  this  precious  pledge  of 
affection  of  our  beloved  Mother. 

"  My  brethren,"  said  St.  Simon  Stock  to  all  the  children  of  Mount  Car- 
mel,  "treasure  up  and  think  frequently  in  your  hearts  of  the  promises 
which  the  Mother  of  God  has  made  us ;  labor  continually  to  assure  your 
vocation  by  your  good  works,  and  to  confirm  by  your  conduct  the  choice 
which  Mary  has  made  of  you  for  her  children.  Watch  and  persevere  in 
the  gratitude  merited  by  so  great  a  mercy  of  God  in  your  regard.  Pray 
without  ceasing  that  the  promise  which  has  been  given  me  may  be  ac- 
complished in  you  to  the  glory  of  the  most  holy  Trinity,  of  God  the 
Father  ;  of  Jesus  Christ,  His  divine  Son  ;  of  the  Holy  Ghost,  and  of  the 
most  blessed  Virgin,  whose  praises  and  happiness  all  nations  are  to  cele- 
brate, according  to  the  prophecy  contained  in  the  sacred  Scriptures,  Et 
beatam  me  dicent  omnes  generationes!     Amen." 

THE    LITANY    OF    SAINTS,  TO    SOLICIT    DIVINE    LOVE. 

Lord,  have  mercy  on  me. 
Christ,  have  mercy  on  me. 
Lord,  have  mercy  on  me. 


THE  GLORIES  OF  MARY. 


Jesus,  hear  me. 

Jesus,  graciously  hear  me. 

God  the  Father  of  Heaven,  grant  me  your  holy  love. 

God  the  Son,  Redeemer  of  the  world,  grant  me  your  holy  love. 

God  the  Holy  Ghost,  grant  me  your  holy  love. 

Holy  Trinity,  one  God,  grant  me  your  holy  love. 

Holy  Mary,  obtain  for  me  the  holy  love  of  God. 

Holy  Mother  of  God, 

Holy  Virgin  of  virgins, 

St.  Michael, 

St.  Gabriel, 

St.  Raphael, 

All  ye  holy  angels  and  archangels, 

All  ye  holy  orders  of  blessed  spirits, 

St  John  the  Baptist, 

All  ye  holy  patriarchs  and  prophets, 

St.  Peter, 

St.  Paul, 

St.  Andrew, 

St.  James, 

St.  John, 

St.  Thomas, 

St.  Philip, 

St.  Bartholomew, 

St.  Matthew, 

St.  Simon, 

St.  Thaddeus, 

St.  Matthias, 

St.  Barnaby, 

St.  Luke, 

St.  Mark, 

All  ye  holy  apostles  and  evangelists, 

All  ye  holy  disciples  of  the  Lord, 

All  ye  holy  innocents, 

St.  Stephen, 

St    Laurence, 

St.  Vincent, 

SS.  Fabian  and  Sebastian, 

SS.  John  and  Paul, 

SS.  Cosmas  and  Damian, 

SS.  Gervase  and  Protase, 

All  ye  holy  martyrs, 


§ 

& 

*"». 
8 

* 

"* 


THE  GLORIES  OF  MARY.  2  2v 

St.  Sylvester, 
St.  Gregory, 
St.  Ambrose, 
St.  Augustine, 
St.  Jerome, 
St.  Martin, 
St.  Nicholas, 
St.  Patrick, 

All  ye  holy  pontiffs  and  confessors, 
All  ye  holy  doctors, 
St.  Anthony, 
St.  Benedict, 
St.  Bernard, 
St.  Dominic, 
St.  Francis, 

All  ye  holy  priests  and  Levites, 
All  ye  holy  monks  and  hermits, 
St.  Mary  Magdalen, 
St.  Agatha, 
St.  Lucy, 
St.  Agnes, 
St.  Cecily, 

St.  Catherine,  > 

St.  Anastasia, 
St.  Bridget, 

All  ye  holy  virgins  and  widows, 
All  ye  men  and  women,  saints  of  God,  vouchsafe  to  intercede  with  God 
to  grant  me  His  holy  love. 

Prayer. 

Omnipotent  and  all-bountiful  Lord,  you  who  have  so  much  love  for 
us,  and  who  do  so  ardently  desire  that  we  should  love  you,  we  humbly 
beseech  you,  by  the  love  you  bear  the  angels  and  saints,  and  by  the  love 
they  bear  you,  and  the  prayers  they  offer  you  in  our  behalf,  to  vouchsafe 
to  grant  us  your  holy,  pure,  ardent,  perfect,  and  constant  love  ;  in  order 
that,  having  loved  you  in  this  world,  as  you  have  commanded,  and 
as  we  desire,  with  our  whole  soul,  with  all  our  mind,  and  with  all  our 
strength,  we  may,  after  death,  love  you  forever  in  heaven  with  all  the 
blessed. 

We  beseech  you  through  Jesus  Christ  our  Lord,  our  God,  who  lives 
and  reigns  with  you  in  the  unity  of  the  Holy  Ghost,  for  all  eternity. 
Amen. 


224  THE  GLORIES  OF  MARY. 

A  prayer  to  our  Lord  to  solicit  divine  love. 

What  you  demand  of  me,  O  my  God,  is  precisely  the  same  as  that 
which  I  solicit  from  you  ;  you  require  me  to  love  you ;  to  love  you  is  also 
what  I  most  desire.  O  my  Jesus,  if  I  could  communicate  to  myself  this 
love  for  you  that  you  are  desirous  I  should  have,  I  would  give  it  to  my- 
self in  abundance.  Oh,  what  great  love  would  I  not  give  myself,  in  order 
to  love  you  perfectly  !  but  you  know,  O  divine  Jesus,  I  cannot  communi- 
cate it  to  myself. 

It  is  you  who  can  impart  it,  and  with  infinite  power,  at  this  very  mo- 
ment, fully  and  without  difficulty.  Ah  !  may  I  have  as  much  love  as  you 
can  impart  to  me,  and  as  you  merit ;  at  least  vouchsafe  to  bestow  as  much 
on  me  as  you  desire  I  should  have :  my  heart  is  prepared,  O  my  Jesus,  my 
heart  is  prepared  ;  and  if  there  be  any  hindrance  to  the  plenitude  of  your 
divine  love,  you  have  the  remedy  in  your  own  power — your  grace  is  above 
all  my  sins  ;  vouchsafe  to  grant  me  this  grace.  I  am  unworthy  of  it,  it  is 
true  ;  I  do  not  merit  it,  but  you  merit  that  I  should  love  you  perfectly,  and 
in  order  to  love  you  thus,  I  have  need  of  this  grace.  Give  me  the  means 
of  which  I  have  need  in  order  to  attain  the  end  which  you  have  intended 
for  me  ;  give  me  this  great  grace,  in  order  that  1  may  render  you  this  great 
love  ;  and  to  induce  you  to  grant  it,  I  beseech  you,  my  Jesus,  not  to  re- 
gard my  past  sins  and  irregularities,  but  to  have  compassion  for  them,  and 
consider  the  great  things  that  you  have  done  and  suffered  in  order  that  I 
might  have  love  for  you  :  act  and  operate  in  me  according  to  the  great- 
ness of  your  sufferings,  merit,  power,  and  love.  If  you  act  thus,  O  my 
Jesus,  toward  me,  I  hope  to  perform  on  my  part  what  you  are  desirous  I 
should  do;  that  is,  to  love  you  as  you  desire,  and  as  I  wish,  with  the 
whole  extent  of  your  grace,  and  with  all  the  powers  of  my  soul.     Amen. 

A  practice  to  preserve  ourselves  in  the  presence  of  God. 
Say  at  each  hour  of  the  day  the  following  : 

My  God,  impress  on  my  mind  your  divine  presence. 

My  God,  my  all,  I  adore  you  here  present ;  I  love  you  with  my  whole 
heart,  for  the  love  of  yourself  alone  and  above  all  things,  because  you 
are  infinitely  perfect  and  sovereignly  amiable. 

I  love  all  men  as  myself,  without  excepting  even  my  enemies,  whom 
I  love  for  the  love  of  you. 

Walk  in  the  presence  of  God,  and  you  will  sin  no  more. 

Meditate  on  these  three  words  :  "Eternity;"  "always;"  "forever." 

The  sinner  will  burn  in  hell,  while  the  saints  will  be  in  bliss.  Choose 
hell  or  paradise. 

My  God,  save  me. 


THE  GLORIES  OF  MARY.  225 

A  prayer  to  the  Holy  Ghost  to  obtain  divine  love. 

Divine  Spirit,  wholly  spirit  and  love,  love  of  the  Father  and  of  the 
Son,  personal,  substantial,  eternal,  and  infinite  love  !  Love,  ah,  love  !  di- 
vine love,  incomparable  love,  ah,  love!  either  attract  us  to 'you,  or  may 
we  attract  you  to  us,  to  convert  us  wholly  into  love  for  you,  that  we  may 
henceforth  love  only  you. 

Come  to  us,  divine  love,  come  to  us  ;  behold  our  hearts  which  you 
have  sought  so  long,  and  which  were  hitherto  closed  against  you,  behold 
them,  at  length,  wholly  disposed  and  prepared  to  receive  you. 

Divine  love,  you  have  sought  us,  while  we  eluded  you  ;  will  you  elude 
us,  now  that  we  seek  you  ?  Ah !  you  are  not  changeable,  like  us.  As 
you  have  hitherto  loved  and  sought  us,  you  still  love  and  seek  us  now ; 
it  is  you  who  induce  us  to  desire  to  seek  you.  Alas  !  without  you,  with- 
out your  attraction,  we  would  still  wander,  and  lose  ourselves  amidst  the 
mire  of  creatures.  Come,  then,  divine  love,  come,  dear  love,  we  conjure 
you,  to  possess  our  hearts  which  sigh  after  you. 

Veni  sancte  Spiritus,  repletuorum  corda  fidelium,  et  tui  amoris  in  eis 
ignem  accende.  We  have  never  been  inflamed,  as  we  now  are,  with  the 
ardent  desire  to  possess  you  ;  you  alone  have  inspired  us  ;  you  alone  have 
excited  us.  Come  with  your  grace,  and  render  yourself  master  of  our 
hearts,  which  claim,  which  desire  only  you ;  we  breathe  only  after  you. 
Ah !  vouchsafe  to  hear  us,  and  reject  not  our  prayers. 

Come,  oh,  come  speedily,  in  order  that,  having  attracted  you  to  us 
during  life,  you  may  attract  us  to  you  after  death,  and  that  we  may  pass 
from  love  to  love ;  from  the  love  of  grace  here  below  to  the  beatific  love 
of  heaven,  in  which  all  other  employments  cease:  there  we  shall  be  all 
beloved  and  all  loving,  all  ardor  of  love  in  the  divine  flames  of  paradise, 
which  will  dispel  our  ennui,  dissipate  all  our  pains,  and  forever  fill  us  with 
ineffable  delight. 

Ah  !  when  shall  this  be,  divine  love  ;  when  shall  we  possess  this  incom- 
parable happiness  ? 

We  shall  sigh  after,  and  will  love  so  much,  with  your  assistance,  dur- 
ing the  remainder  of  our  life  in  this  world,  that  we  trust,  after  our  death, 
there  may  be  no  interruption  or  delay  to  this  perfect  love.  Amen,  divine 
love,  Amen. 

A  prayer  of  St.  Bernard  to  the  Holy  Virgin. 

Remember,  O  meek  and  merciful  Virgin  Mary,  that  it  was  never  heard 
that  you  ever  abandoned  those  who,  in  their  affliction  or  necessities,  have 
placed  themselves  under  your  powerful  protection,  implored  your  aid,  or 
solicited  your  assistance ;  therefore,  animated  with  the  same  confidence, 


226  THE  GLORIES  OF  MARY. 

O  queen  of  Virgins,  our  tender  Mother,  I  have  recourse  to  you,  though  a 
miserable  sinner — I,  sighing,  prostrate  myself  at  your  feet.  Refuse  not, 
august  Mother  of  my  God,  to  listen  favorably  to  my  prayer ;  I  humbly 
solicit  your  powerful  intercession  ;  deign  to  grant  it  to  me ;  be  propitious 
to  the  supplication  of  a  wretched  creature,  who  hopes  to  obtain  everything 
through  your  mediation.     Amen. 


THE  GLORIES  OF  ST.  JOSEPH, 

SPOUSE  OF  THE  EVER-BLESSED  VIRGIN  MARY. 


CHAPTER  I. 

OF   THE  ADMIRABLE  LOVE  GOD   BORE  ST.  JOSEPH. 

HE  painter  who  first  put  a  lily  into  St.  Joseph's  hand  appears  to 
have  been  inspired.  Flowers  have  something  lovely  and  charm- 
ing in  them  ;  and  it  is  considered  an  honor  no  less  to  bear  their 
name  than  to  bear  them  in  our  escutcheon  or  coat  of  arms. 
Hence  the  city  of  Florence  deems  it  a  great  honor  to  bear  the  name  of 
that  rich  flower  which  adorns  her  delicious  gardens. 

The  glorious  name  of  Rose  is  also  justly  entailed  upon  the  island  of 
Rhodes,  because  it  is  so  beautiful  and  pleasant  that  it  resembles  a  rose  in 
the  spring. 

All  know  that  Susa,  the  chief  city  in  the  kingdom  of  Assuerus,  pre- 
tended to  greater  fortune  than  all  the  other  cities  of  Asia,  because  Susa 
signifies  a  lily,  whereby  she  claims  a  right  above  all  other  cities,  styling 
herself  the  "  City  of  Lilies." 

There  are  a  few  of  the  interpreters  of  the  Holy  Scripture  who  do  not 
take  notice  that  the  city  of  Nazareth  bore  the  name  of  flowers,  because  it 
was  the  residence  of  Jesus  Nazarenus,  that  is,  Jesus  of  the  "  City  of 
Flowers,"  and  the  native  town  of  Mary  and  Joseph,  the  three  fairest 
flowers  in  the  garden  of  the  holy  Catholic  Church. 

We  read  also,  in  ancient  annals,  that  the  name  and  sight  of  flowers 
have  been  looked  upon  as  a  most  propitious  omen  ;  for,  as  Plutarch  re- 
counts in  the  life  of  Sylla,  the  Roman  army  being  drawn  up  in  battle, 
ready  to  charge  the  enemy,  an  agreeable  gale,  arising,  brought  a  great 
quantity  of  lilies,  roses,  violets,  flower-de-luces,  daffodils,  and  several  other 
sorts  of  flowers,  from  the  neighboring  fields  and  gardens,  which,  falling 
upon  the  shields  and  head-pieces  of  the  Roman  soldiers,  they  believed  it 
a  presage  of  good  fortune,  and  a  sign  of  crowning  them  conquerors  be- 
forehand. 

At  the  battle  of  Lepanto,  roses  were  sold  in  the  public  piazza,  in 
the  month  of  October,  as  red  and  fresh  as  they  are  in  June ;  from  which 


THE  GLORIES  OF  ST.  JOSEPH. 

all  felt  assured  that  the  Christians  should  succeed  against  the  Turks.  This 
lily,  therefore,  which  St.  Joseph  bears,  betokens  those  extraordinary  quali- 
ties and  privileges  wherewith  he  is  enriched  ;  and,  therefore,  the  painter 
who  first  put  it  into  his  hand  was,  as  I  have  said,  inspired  probably  to  do 
so,  since  this  branch  of  lilies  silently  suggests  whatever  can  be  said  of 
him  ;  and  even  manifests  all  those  wonders  that  lie  hidden  in  this  great 
saint,  as  I  shall  endeavor  to  explain. 

Wherefore  learn  the  price  and  excellency  of  the  lily,  and  thereby  you 
will  know  the  eminent  and  admirable  perfection  of  St.  Joseph,  and  per- 
ceive, also,  that  wonderful  and  almost  incredible  love  which  God  had  for 
him  ;  for,  as  a  lily  is  the  grace  and  ornament  of  a  garden  of  pleasure,  as 
it  is  the  beautiful  masterpiece  that  draws  the  eyes  and  charms  the  hearts 
of  the  beholders  at  their  first  entrance,  so,  according  to  St.  Austin,  there 
are  no  less  charming  lilies  in  the  garden  of  heaven.  V  Among  heavenly 
flowers,  neither  lilies  nor  roses,"  says  he,  "are  wanting,  that  are  less 
charming  to  their  beholders." 

Let  us  see  what  a  beautiful  and  sweet  lily  St.  Joseph  is.  Since  the 
heavenly  spouse  is  highly  pleased  with  a  feast  of  lilies,  therefore  St.  Joseph 
had  the  honor  to  be  invited  to  it,  next  after  the  bridegroom  Himself. 
"  My  beloved  is  mine,"  says  the  spouse,  "  and  I  am  his,  who  feeds  among 
lilies."  Behold,  then,  Jesus,  Mary,  and  Joseph,  three  glorious  lilies  indeed, 
that  assist  at  this  banquet  of  lilies — the  honor  and  beauty  of  heaven  and 
earth,  and  the  most  amiable  of  all  created  objects.  But  before  we  con- 
template St.  Joseph,  let  us  take  a  view  of  the  perfections  of  that  lily,  which 
is  an  emblem  of  him. 

The  lily  surpasses  all  other  odoriferous  flowers  in  growth  and  beauty ; 
she  raises  her  beautiful  head  upon  a  straight  stalk,  many  feet  higher  than 
any  other  flowers  do,  as  St.  Joseph  also,  in  the  height  of  justice  and  per- 
fection, surmounts  all  other  saints  :  wherefore,  when  we  behold  St.  Joseph 
leading  his  reputed  Son  Jesus  in  one  hand,  and  the  blessed  Virgin  Mary 
in  the  other,  we  cannot  but  admire  to  what  a  height  of  dignity  God  has 
raised  him,  and  must  own,  that  none  after  the  ever-glorious  Virgin  Mary 
was  ever  raised  to  the  like,  and  that  such  a  dignity  as  this  is  not  given  in 
the  house  of  God,  but  according  to  the  sanctity  and  graces  the  person 
raised  to  it  is  a  partaker,  and  which  the  ministry  he  is  employed  in  re- 
quires. 

The  first  and  highest  degree  of  all  honors  and  dignities  upon  earth 
was  due  to  Jesus,  the  Son  of  God  incarnate  ;  the  second  to  the  ever-blessed 
Virgin  Mary,  Mother  of  God  ;  and  the  third  to  St.  Joseph,  spouse  of  the 
blessed  Virgin  Mary,  and  foster-father  to  the  Son  of  God.  Wherefore, 
according  to  the  most  devout  and  learned  doctor  of  the  Church,  St. 
Thomas,  our  lily,  St.  Joseph,  is  raised  also,  after  Jesus  and  Mary,  to  the 


THE  GLORIES  OF  ST.  JOSEPH. 


THE  GLORIES  OF  ST.  JOSEPH.  229 

highest  dignity  upon  earth:  "By  how  much,"  says  he,  "he  excelled 
others,  by  so  much  he  was  raised  to  a  higher  dignity  than  others  were." 

The  lily  also  is  an  emblem  of  pure  love,  and  springs  from  a  heart,  the 
source  of  love,  which  its  root  resembles  ;  and  in  this  it  is  also  like  St. 
Joseph,  who,  next  to  Mary,  exceeds  all  creatures  in  active  and  passive 
love.  His  heart  was  most  inflamed  by  being  replenished  with  the  love 
of  God  toward  him,  which  moved  His  divine  Majesty  to  raise  him  to  the 
highest  dignity  on  earth,  next  to  Jesus  and  Mary  :  and  St.  Joseph  casts 
back  these  flames  toward  God,  by  a  faithful  correspondence  and  fidelity 
to  those  high  functions  to  which  He  had  chosen  him,  which  rendered  him 
most  amiable  both  to  heaven  and  earth,  as  I  shall  hereafter  prove.  So 
that  we  see  how  the  lily  is  a  lively  emblem  of  our  saint,  and  that  this  lily 
he  holds  in  his  hand  intimates  something  that  is  great  and  that  is  beyond 
our  power  to  express.  The  very  number,  also,  of  the  lily's  leaves  be- 
tokens those  six  wonderful  privileges  which  the  extraordinary  love  of  God 
induced  Him  to  bestow  upon  our  lily,  St.  Joseph. 

Margaret,  queen  of  Navarre,  took  for  her  device  a  crowned  lily,  at 
which  two  rich  pendants  of  jewels  were  hung,  with  this  motto,  "  The 
wonderful  work  of  nature,"  which  device  may  also  be  well  applied  to  St. 
Joseph.  The  lily  is  his  ensign,  and  is  not  only  the  wonder  of  nature,  but 
of  grace  also,  upon  which  hung  those  two  rich  jewels,  Jesus  and  Mary, 
whom  he  led  in  each  hand,  being  the  foster-father  to  the  one,  and  husband 
to  the  other.  He  therefore  justly  deserves  to  be  crowned,  since,  in  the 
love  of  God,  he  bears  away  the  prize  from  all  in  the  Church  militant  and 
triumphant :  so  that  none  must  dare  to  dispute  the  right  of  coronation  with 
him,  he  having  those  high  prerogatives  bestowed  upon  him,  from  which  all 
others,  except  Jesus  and  Mary,  are  excluded.  The  part  and  portion,  also, 
that  he  has  of  divine  love,  in  this  triumph,  is  very  remarkable,  and  gives 
him  a  right  to  that  title  which  his  great  progenitor,  David,  uses  in  the  44th 
Psalm,  "The  triumph  by  lilies;"  making  him  a  partner  in  this  triumph 
with  the  two  other  lilies,  Jesus  and  Mary,  these  being  all  and  always  of  a 
company.  Wherefore,  since  this  triumph  partly  belongs  to  him,  I  may 
conclude  him  a  conqueror  with  the  other  two,  and  that  this  his  triumph 
is  as  much  above  all  that  of  the  other  saints  as  he  exceeds  them  in  those 
wonderful  graces  and  prerogatives  which  the  love  of  God  bestowed  upon 
him.  This  will  easily  be  perceived  by  displaying  the  six  leaves  of  our 
lily,  and  discovering  thereby  the  six  extraordinary  prerogatives  which  the 
love  of  God  has  bestowed  upon  him,  above  all  other  saints,  excepting  Mary. 

The  head  or  blossom  of  this  flower  contains,  as  I  said,  six  white  re- 
splendent leaves,  which  represent  the  six  particular  and  extraordinary 
prerogatives  that  shine  in  St.  Joseph  beyond  all  other  saints  ;  wherefore 
it  will  be  sufficient  only  to  open  and  display  these  six  leaves,  to  let  you 


23o  THE  GLORIES  OF  ST.  JOSEPH. 

see  the  wonderful  things  they  contain,  and  thereby  both  charm  your  im- 
agination with  St.  Joseph's  perfections,  and  raise  your  affections  to  such 
a  height  with  love  and  devotion  to  him  as  he  truly  deserves.  Varieties, 
as  we  find  by  experience,  contain  a  certain  lustre  within  themselves  that 
cause  admiration,  and  therefore  they  need  not  borrow  words  nor  dis- 
courses to  set  themselves  out.  A  beauty  enriched  by  nature,  as  you  know, 
needs  neither  paint  nor  patch ;  a  diamond  of  great  price  wants  no  foil  to 
set  it  off  ;  a  cabinet,  also,  filled  with  rich  and  sparkling  jewels,  declares 
its  own  value,  and  therefore  needs  no  other  commendation  than  to  set  it 
open,  containing  within  itself  its  own  light,  lustre,  and  beauty.  The 
leaves  I  am  about  to  display  of  this  glorious  lily  are  of  the  same  stamp  or 
nature  ;  so  that  by  giving  you  only  a  sight  ofc  them,  as  of  so  many  un- 
heard-of prerogatives,  they  cannot  but  raise  your  admiration  of  his  per- 
fections, and  charm  and  move  you  to  be  devout  to  him. 

The  first  leaf  or  prerogative  I  lay  open  cannot  but  cause  a  strange  ad- 
miration ;  for  is  it  not  wonderful  that  a  son  should  choose  his  own 
father  ?  It  is  a  wonder  never  before  heard  of  in  the  world  since  its  first 
beginning.  Read  the  Roman  annals,  turn  over  all  the  histories  of  the 
universe,  you  will  find  nothing  like  to  this  ;  and  were  this  a  practice  that 
could  be  brought  into  the  world,  what  a  change  would  it  make  in  it ! 
Poor,  deformed,  imperfect,  and  vicious  men  would  never  be  chosen  for 
fathers  ;  none  but  such  as  were  rich,  prudent,  virtuous  and  every  way 
accomplished  would  be  made  choice  of :  whence  we  may  conclude  that 
a  person  who  is  chosen  by  one  that  is  very  prudent  must  needs  be  very 
good,  beautiful,  and  most  accomplished  in  all  perfections. 

Now,  to  apply  this  to  our  lily,  our  glorious  St.  Joseph  :  you  know  that 
the  Son  of  God,  by  right  of  His  divine  existence,  had  a  being  before  His 
human  birth,  and  therefore  had  the  advantage  of  time,  in  which  He 
might  choose  His  father ;  and  supposing  His  design  to  choose  one 
among  men,  it  is  certain  His  infinite  wisdom  would  make  choice  of  one 
most  perfect  and  eminent  in  sanctity,  and  of  one  that  was  most  fit  for, 
and  most  capable  of,  so  high  a  dignity ;  for  if  a  worm  like  myself  would 
make  choice  of  the  bravest  of  men  for  its  father,  had  it  an  occasion  offered 
to  do  so,  can  we  imagine  that  the  Son  of  God,  the  eternal  Wisdom,  who 
judges  of  things  as  they  are,  knows  the  value  and  depth  of  hearts,  and 
sees  the  worth  of  all  creatures,  would  not  choose  the  most  perfect  of  all 
men  for  His  father  ?  To  think  otherwise  would  be  to  rank  His  wisdom 
beneath  our  own  ;  wherefore,  since  He  has  chosen  St.  Joseph  before  all 
others — since  His  knowledge  and  love  moved  Him  to  this  election,  must 
not  this  choice  He  made  of  him  be  an  evident  proof  that  he  was  eminent 
in  all  perfections,  especially  since  the  divine  Wisdom  Himself  chose  him 
for  His  father  ? 


THE  GLORIES  OF  ST  JOSEPH  23 1 

Let  us  now  pass  on,  and  take  a  view  of  the  second  leaf,  or  second 
prerogative  of  our  glorious  lily.  He  was  not  only  chosen  by  the  divine 
Wisdom  to  be  His  father,  but  even  to  be  father  to  Him  who  was  the  Son 
of  God  ;  so  that  by  this  election  which  the  eternal  Wisdom  made,  Joseph 
had  God  for  his  son.  Who  could  have  thought  it  possible  that  a  man 
could  be  father  to  the  Son  of  God  ?  or  could  ever  have  imagined  that 
man  might  with  truth  say  to  the  Son  of  God,  "  You  are  my  son  "  ?  or  that 
man  should  arrive  at  such  a  high  pitch  of  dignity  as  to  bear  the  relation 
of  paternity  to  the  Word  incarnate,  which,  in  some  measure,  resembled 
the  paternity  of  the  eternal  Father  to  His  eternal  and  uncreated  Son  ? 
Oh,  wonderful  dignity !  Joseph  foster-father  of  Jesus ;  foster-father  of 
the  Son  of  God  incarnate.  Having  the  honor  to  be  the  father  to  Him  on 
earth,  to  whom  God  is  Father  in  heaven.  But  to  evidence  and  make  this 
truth  more  clear : 

We  must  know  that  Jesus  was  not  his  son  by  nature,  but  by  the  law- 
ful right  that  accrued  to  St.  Joseph  by  Jesus'  being  son  to  his  spouse,  the 
blessed  Virgin  Mary  ;  for  by  his  being  her  son,  He  was  produced  in  and 
born  of  that  flesh  which,  by  right  of  marriage,  was  St.  Joseph's,  and  was 
under  his  power  and  jurisdiction.  So  that,  according  to  the  common 
axiom  of  the  civil  law,  that  says,  "  Whatsoever  grows  in,  or  is  built  upon 
another's  soil,  belongs  to  the  owner  thereof,"  this  title  was  strong  enough 
to  give  him  the  right  and  title  of  a  father,  and  caused  our  blessed  Lady 
to  style  him  His  father,  even  to  her  Son  Himself,  when  she  said,  "  Be- 
hold, with  how  much  grief  your  father  and  I  have  sought  after  you." 
(Luke  ii.  48.)  He  also,  by  His  answer,  seemed  to  own  him  for  His  fa- 
ther upon  earth,  when  He  said,  "  Did  you  not  know  that  I  must  be  about 
my  Father's  business?"  (Luke,  verse  49.)  Meaning  His  heavenly 
Father,  as  if  He  would  have  said,  "  You  have  reason  for  what  you  say  ; 
but  you  know  that  my  first  and  chief  obligation  is,  to  comply  with  the 
will  of  my  heavenly  Father." 

But  this  is  not  all :  St.  Joseph  was  not  only  the  father  of  Jesus,  be- 
cause he  was  called  so,  or  because  he  had  that  relationship  to  the  blessed 
Virgin  I  spoke  of,  but  because  he  wanted  nothing  that  is  found  in  a  true 
paternity,  or  fatherly  right.  He  had  all  that  care,  affection,  and  author- 
ity, that  any  father  ever  had,  or  ever  will  have,  in  relation  to  a  son  ;  for, 
as  St.  John  Damascene  says,  "  St.  Joseph  had  all  that  could  entitle  him  to 
the  right  of  paternity,  except  that  of  generation  ;  "  which,  according  to 
Rupertus  the  abbot,  "  God  the  Father  supplied,  by  infusing  into  the  hus- 
band of  Mary  a  paternal  love  of  her  son  Jesus."  By  which  infusion,  St. 
Joseph  participated  in  all  graces  that  can  be  named  or  imagined  :  for  if 
God  had  a  design  to  love  a  man  after  the  best  manner  imaginable,  or  to 
give  him  the  highest  place  of  glory  in  heaven,  what  more  could  He  do 


232  THE  GLORIES  OF  ST.  JOSEPH. 

for  him  than  to  constitute  him  to  bear  the  office  of  a  father  over  His  only 
Son  ?  than  which  nothing  can  be  more  excellent,  nothing  more  rare  or 
admirable ;  for,  by  giving  him  this  office,  he  gives  all  the  qualities  neces- 
sary for  it,  and  gives  him  power  even  to  call  the  Son  of  God  his  son, 
causing  the  effect  to  correspond  to  the  name. 

The  third  miraculous  leaf,  or  prerogative  of  this  lily,  is,  that  being 
man,  he  should  become  husband  to  the  Mother  of  God.  Oh,  wonder  of 
wonders !  when  we  would  comprehend,  in  a  few  words,  all  the  wonderful 
perfections  and  prerogatives  of  the  blessed  Virgin  Mary,  we  make  use  of 
St.  Matthew's  words,  "  Mary,  of  whom  Jesus  was  born."  (Matt.  i.  16.) 
For  as,  by  styling  her  Mother  of  Jesus,  we  comprehend  all  that  can  be 
said  of  her,  so  St.  Joseph,  by  being  styled  husband  to  the  Mother  of  God, 
comprehends,  under  this  title,  all  other  dignities  and  perfections  whatso- 
ever. So  that  a  greater  than  this  cannot  be  given  him,  as  St.  John 
Damascene  well  observes,  when  he  says,  "  You  call  him  the  husband  of 
Mary  ;  this  is  such  a  title  as  cannot  be  explicated,  and  more  than  this  can- 
not be  said  of  him." 

Mary,  spouse  to  Joseph,  doth,  in  plentitude  of  grace,  surpass  both  men 
and  angels ;  and  has  not  her  husband,  think  you,  the  like  endowments, 
since  God  judged  him  a  fit  match  for  her,  and  for  this  end  gave  him  so 
great  an  abundance  of  grace,  virtue  and  sanctity,  that  neither  men  nor 
angels  ever  had  the  like,  thereby  to  fit  him  to  be  spouse  and  guide  to  the 
Virgin  Mother ;  God  judging  it  fit,  that  in  her  right,  he  should  partake 
of  all  her  honors,  favors,  and  dignities.  If,  therefore,  she  be  a  princess, 
he  is  a  prince,  and  he  also  is  king,  wherever  she  is  queen  ;  for  God,  who 
designed  to  raise  Mary  to  the  quality  and  honor  of  the  Mother  of  God, 
at  the  same  time  designed  her  a  husband  like  to  herself,  whom  he  loved 
above  all  men  upon  earth,  and  therefore  endowed  him  with  all  graces 
suitable  to  such  a  dignity.  Oh,  thrice  happy  Joseph,  thus  chosen  by  God, 
and  thus  fitted  and  advanced  to  be  the  husband  of  the  Mother  of  God, 
as  His  best  beloved,  next  to  Jesus  and  Mary. 

The  fourth  miraculous  leaf  or  prerogative  of  this  lily,  is,  that  he  is  at 
once  both  a  father  and  a  virgin  ;  which  is  so  singular  a  prerogative,  that 
it  is  allowed  to  none  but  him.  There  have  been  many  virgin  husbands  ; 
but  of  virgin  fathers  there  never  has  been  any  one  but  St.  Joseph,  who  is 
spouse  also  of  a  virgin  mother  ;  which  singular  prerogative  was  reserved 
by  God  only  for  His  best-beloved  Joseph  and  Mary,  God  lodging  His 
special  favor  wherever  he  places  His  particular  affection. 

The  fifth  miraculous  leaf  or  prerogative  of  this  lily,  is,  that  St.  Joseph, 
being  a  creature,  should  take  care  of  his  Creator,  for  he  was  father  of  the 
family— foster-father,  tutor,  and  guardian  of  the  Word  incarnate  ;  so  that 
the  angels  who  beheld  the  Son  of  God  in  the  bosom  of  His  eternal  Father 


THE  GLORIES  OF  ST.  JOSEPH  233 

in  heaven,  seeing  Him  also  in  the  arms  of  St.  Joseph  upon  earth,  might 
very  well  cry  out  with  admiration  and  astonishment,  "  Behold  the  Gov- 
ernor of  the  universe,  governed  by  a  man  !  Behold  Him,  who  carefully 
nourishes  all  creatures,  nourished  by  His  creature  !  Behold  Him,  whom 
the  heaven  of  heavens  cannot  contain,  sheltered  under  the  roof  and  pro- 
tection of  a  poor  inhabitant  of  Nazareth  !  "  And  these  angels  might  very 
well  have  addressed  to  St.  Joseph  the  same  admonition  that  Methodius 
did  to  the  Mother  of  God,  in  the  following  words  :  "  O  nursing-father  to 
Him  who  feeds  all  creatures  !  O  rich  Joseph,  to  whom  God  Himself  be- 
comes a  beggar  !  Thrice  happy  art  thou,  who  hast  Him  for  thy  debtor 
who  lends  to  every  one  whatsoever  He  possesses  ;  for  all  creatures  are 
indebted  to  God  for  their  being,  and  for  everything  they  enjoy,  but  to 
oblige  thee,  God  will  become  obliged  to  thee,  and  make  Himself  thy 
debtor."  Wherefore,  let  us  join  our  admirations  and  congratulations  with 
those  of  the  angels,  saying,  "  O  thrice  happy  Joseph,  favorite  of  the 
court  of  heaven !  O  best-beloved  of  God  !  since  He  has  placed  so  great 
a  confidence  in  thee  as  to  commit  His  only  Son  to  thy  care  and  conduct." 
The  sixth  and  last  miraculous  leaf,  or  prerogative  of  this  lily,  is,  that 
he  is  one  of  the  persons  of  the  created  trinity,  which  is  next  in  dignity  to 
the  uncreated  ;  and  wonderfully,  also,  resembles  all  the  three  persons  of 
the  uncreated  Trinity,  as  the  lily  also  does,  which  he  bears  in  his  hand ; 
for,  in  a  white  resplendent  cup  or  throne,  it  includes  three  golden  sceptres, 
all  three  equal  in  odor,  beauty,  and  shape,  issuing  from  the  middle  or 
heart  of  the  flower  ;  which  resemblance  gives  no  little  honor  to  the  lily, 
since  it  makes  a  similitude  whereby  to  declare  the  majesty  of  this  divine 
mystery  ;  nor  is  it  any  less  honor  to  our  lily,  St.  Joseph,  to  resemble  the 
three  divine  persons — Father,  Son  and  Holy  Ghost — which  he  does  after 
such  a  manner  as  might  raise  a  jealousy  even  in  the  angels,  to  see  that 
God  has  bestowed  upon  man  such  a  resemblance  of  that  mystery,  which 
in  itself  is  the  most  wonderful  of  all  mysteries.  Did  they  not  adore,  with 
all  possible  submission  and  resignation,  His  divine  will  and  pleasure  in  all 
things?  For,  as  the  eternal  Father  is  the  father  of  the  uncreated  Word, 
so  St.  Joseph  is  the  reputed  father  of  the  Word  created  ;  and  as  God  the 
Son  is  the  Redeemer  of  mankind,  so  St.  Joseph  is  His  coadjutor  in  this 
great  work,  since  he  employs  all  his  cares,  all  the  labors  of  his  hands,  and 
all  the  sweat  of  his  brow,  to  gain  wherewithal  to  nourish  and  maintain 
our  most  merciful  Redeemer.  Lastly,  as  the  Holy  Ghost  is  the  spouse  of 
Mary  the  Mother  of  God,  so  St.  Joseph  is  also  her  spouse.  What,  there- 
fore, can  be  a  greater  subject  of  jealousy  to  the  angels  than  this  ?  But 
they  know  him  to  be  a  favorite  of  God,  and  rejoice  as  much  in  the  honor 
God  bestows  upon  him,  as  in  their  own  ;  and  honor  him  as  a  prince  of 
their  grand  master's  court,  and  as  one  He  will  have  thus  honored. 


234  THE  GLORIES  OF  ST.  JOSEPH. 

After  having  thus  displayed  these  miraculous  leaves,  and  declared  the 
wonderful  prerogatives  of  our  lily,  I  cannot  refrain  from  blessing  and 
praising  divine  Providence,  for  inspiring  the  painter  to  put  a  lily  into  St. 
Joseph's  hand,  by  the  help  of  which  the  same  Providence  has  been  pleased 
to  inspire  me  to  explain  his  merits  and  wonderful  prerogatives  ;  and  if, 
heretofore,  an  ingenious  artist  did  so  cut  and  dispose  the  leaves  of  sev- 
eral flowers  that  they  made  a  very  beautiful  picture  of  Flora,  why  may 
not  I,  quickened  by  St.  Bernard's  fancy,  when  he  says,  "  So  many  lilies, 
so  many  virtues  "  (Ser.  yo  in  Cant.),  endeavor  to  make  a  lively  picture  of 
St.  Joseph's  virtues  out  of  the  different  sorts  of  lilies,  and  the  different 
signification  of  their  colors  !  By  the  white  lily  is  represented  his  chastity  ; 
by  the  yellow,  his  charity  ;  by  the  carnation,  his  mortification  ;  and  by 
the  green  one,  his  hope.  M  So  many  lilies,  so  many  virtues."  Let,  there- 
fore, this  declaration  of  his  virtues,  joined  with  the  rest  of  those  wonder- 
ful prerogatives  I  have  before  declared,  convince  us  of  his  extraordinary 
perfection,  and  give  us  an  assurance  that  there  is  neither  in  heaven  nor 
earth,  any  creature  above  St.  Joseph,  or  that  is  more  favored  by  God,  ex- 
cept Jesus  and  Mary. 


CHAPTER  II. 

OF  THE   WONDERFUL  QUALITIES,    WHEREBY    GOD    RENDERED    ST.    JOSEPH    AMIABLE 
ABOVE    ALL    OTHERS,  EXCEPT  JESUS  AND    MARY. 

RIUS  MONTANUS,  a  famous  antiquary,  admired  for  his  knowl- 
edge of  the  Hebrew  tongue,  kept  in  his  cabinet  of  rarities  a 
medal  that  he  greatly  valued  for  its  antiquity  and  prophetic  sig- 
nification, which  was  a  piece  of  money  called  by  the  Jews  a 
shekel  ;  on  one  side  of  which  was  represented  such  a  vessel  as  the  chrism 
or  sacred  oil  was  kept  in,  in  the  temple,  with  this  inscription  on  it,  "  The 
Genealogy  ; "  and  on  the  reverse  of  the  medal,  a  double  rank  of  pearls, 
forty-one  in  number,  in  the  centre  of  which  were  these  words,  "  The  time 
of  anointing."  By  the  number  of  the  pearls  were  signified  the  progenitors 
of  Christ,  who  were  fitly  represented  by  such  precious  jewels,  who  were 
in  all  forty-one,  Himself,  the  anointed,  being  included. 

I  willingly  make  use  of  this  erudition  to  begin  my  description  of  the 
amiable  qualities  of  St.  Joseph  ;  who  was  one  of  these  pearls,  to  which  he 
is  fitly  compared,  since  you  know  how  much  this  jewel  is  esteemed  for  its 
resplendent  beauty  and  heavenly  color  ;  and  therefore  one  of  his  devout 
admirers  could  not  find  a  title  that  more  fitly  expressed  his  beauty,  than 
to  call  him  "Lovely  pearl,"  as  the  Church  styles  his  spouse  "Lovely 
Mother ; "  both  being  parents  of  the  amiable  and  lovely  Jesus,  whom  His 
royal  progenitor  styles,  in  his  psalm  of  triumph,  "  The  most  beautiful  of 
the  sons  of  men."  (Ps.  xliv.  3.)  We  know,  among  other  perfections, 
beauty  of  body  is  highly  esteemed,  and  that,  combined  with  good  natural 
parts,  and  a  virtuous  disposition  of  mind,  nothing  can  be  more  desired. 
I  shall  therefore  endeavor  to  show  how  St.  Joseph  excelled  in  all  these. 

To  begin,  then,  with  his  beauty  of  body  :  in  this  he  resembled  his 
spouse,  and  as  she  surpassed  all  other  beauties,  so  in  beauty  St.  Joseph  was 
her  consort  ;  in  which  truth  I  agree  with  those  learned  men  who  hold  for 
certain  that  he  was  no  less  excellent  in  all  perfections  of  body  than  in 
those  of  his  mind  ;  for  we  cannot  imagine  that  Jesus  would  permit  so 
strict  an  alliance  of  His  beautiful  Mother  with  a  man  who  had  any  personal 
defect ;  for  what  father  is  there  that  chooses  not  the  most  accomplished 
person  to  marry  his  daughter  ?  Gerson  affirms  that  in  his  face  or  counte- 
nance he  resembled  and  was  very  like  to  Jesus,  the  most  beautiful  among 
the  sons  of  men.     "The  face  of  Jesus,"  says  he,  "resembled  the  face  of 


236  THE  GLORIES  OF  ST.  JOSEPH. 

Joseph."  And  St.  Bernard  testifies,  also,  that  he  was  like  to  that  unpar- 
alleled beauty,  the  blessed  Virgin  Mary  :  "  Joseph,"  says  he,  "was  made 
n>  the  likeness  of  the  blessed  Virgin  his  spouse."  So  that  they  are  all 
alike  in  beauty,  in  which  they  excelled  all  others.  Now  let  us  descend  to 
particulars. 

His  face  cast  forth  such  rays  of  beauty  and  sweetness  as  charmed  all 
who  beheld  him.  One  sight  of  him  was  sufficient  to  win  the  affections  of 
the  beholders,  and  move  them  to  devotion.  This,  Sister  Jane  of  the 
Angels,  prioress  of  the  Ursulines  at  Lodun  testified,  when  the  painter 
asked  her,  after  St.  Joseph's  apparition  and  the  miraculous  cure  of  her 
health,  how  they  should  draw  him  ?  Having  described  to  them  his  fore- 
head, eyes,  nose,  chin,  beard,  hair,  and  all  the  rest  of  his  features,  after 
the  best  manner  she  was  able,  she  added,  "  Make  use,  in  fine,  of  all  the 
advantages  your  art  admits  of,  or  is  able  to  perform  ;  yet,  after  all  you 
can  do,  you  will  never  be  able  to  express  the  beauty  of  his  countenance." 
And  when  they  asked  her  if  he  was  as  handsome  as  such  and  such  a  per- 
son, she  replied,  "  Make  him  as  much  handsomer  than  these  you  speak  of 
as  you  are  able,  yet,  after  all,  you  will  come  short  of  his  beauty,  it  being 
impossible  truly  to  express  it  as  it  is."  I  must,  therefore,  forbear  to  en- 
deavor to  express,  by  pen,  what  they  were  not  able  to  express  by  their 
pencils,  and  conclude  with  this  short  description,  that  in  beauty  he  was 
next  to  Jesus  and  Mary,  whose  beauties  were  above  what  can  be  expressed 
by  words,  and  are  beyond  any  idea  or  imagination. 

Yet,  to  give  you  some  glimpse  or  shadow  of  his  beauty,  I  am  assured 
that  when  they  showed  this  devout  Ursuline  his  picture  in  Paris,  as  she 
passed  by,  which  Hurlet,  the  famous  engraver,  had  made  to  represent  the 
miracle  of  her  recovery,  she  acknowledged  the  face  had  many  features 
like  his,  and  that  it  had  some  resemblance  to  that  majesty  she  beheld  in 
St.  Joseph,  when  he  appeared  to  her,  and  at  the  same  time  perfectly  cured 
her  ;  which  moved  me  to  get  a  plate  after  that,  although  far  smaller,  which 
the  engraver  has  performed  with  so  much  success  that  it  contains  such  a 
majesty  of  sweetness  as  to  strike  a  reverence  and  affection  into  the  be- 
holders, and  gives  them  a  glimpse  or  shadow  of  his  heavenly  beauty. 

Moreover,  an  agreeable  exterior,  a  sweet  and  pleasant  conversation, 
are  no  less  charming  than  beauty,  which  St.  Joseph  had  in  very  great 
perfection,  as  well  from  his  natural  temper  as  from  the  many  years'  con- 
versation he  had  enjoyed  with  the  Word  incarnate,  and  with  the  Queen 
of  angels  ;  for  in  him  the  least  defect  of  this  kind  would  have  been  noto- 
rious, he  being  designed  by  God  to  treat  and  converse  with  those  kings 
whom  He  inspired  and  led  by  a  star  to  adore  His  Son  ;  and  not  only  to 
treat  with  kings,  but  even  with  angels  themselves,  sent  to  him  upon  sev- 
eral embassies :  to  inform  him  of  the  mysteries  of  the  incarnation,  of  the 


THE  GLORIES  OF  ST.  JOSEPH  237 

name  he  should  give  his  son,  of  Herod's  design  against  His  life,  to  warn 
him  to  flee  with  Him  and  His  mother  into  Egypt,  to  give  him  notice  of 
Herod's  death,  and  that  he  might  return  home,  although  by  a  different 
way  from  that  he  took  when  he  fled  into  Egypt :  whom,  moreover,  He 
designed  to  be  the  constant  companion  of  the  Queen  of  angels,  and  even  of 
the  Son  and  Mother  of  God;  and  therefore  He  endowed  him  with  a  great, 
noble  and  generous  mind,  and  replenished  his  heart  with  such  a  heavenly 
joy  as  at  once  discovered  itself  in  his  countenance,  and  gave  a  grace  and 
ornament  to  every  action  he  performed  ;  whereby  he  gained  everyone's 
affection  and  esteem,  yet  he  was  not  thereby  the  least  puffed  up  with  any 
self-esteem  ;  nor  did  he,  as  it  ordinarily  happens,  become  less  affable  upon 
account  of  these  honors  done  him,  but  received  them  with  so  bashful  a 
modesty  and  so  angelic  a  sweetness  as  declared  that  he  looked  upon  him- 
self as  undeserving  of  the  esteem  and  love  they  showed  him ;  admiring 
and  regarding  their  goodness,  not  his  own  merits  ;  so  that  his  sweet  dis- 
position, excellent  humor,  beautiful  and  pleasant  countenance,  breathed 
such  a  humility,  joined  with  such  winning  and  angelic  modesty,  as  ren- 
dered his  conversation  pleasant  both  to  men  and  angels,  nay,  even  to 
Christ  Himself.  Thus  the  interpretation  of  the  patriarch  Joseph's  dream 
was  verified  in  our  Joseph ;  for  the  Sun  of  Justice,  and  even  the  Son  of 
God,  and  she  who  was  as  beautiful  as  the  moon,  Mother  of  God,  admired 
and  reverenced  him. 

But  all  these  are  only  exterior  ornaments,  and  nothing  in  comparison 
to  his  interior — I  mean  those  virtues  that  adorned  his  soul ;  for  nothing 
is  so  lovely,  or  renders  any  object  so  worthy  of  love,  as  virtue.  And  it 
was  this  made  St.  Joseph  gain  so  great  a  conquest  over  the  hearts  of  all 
that  knew  him  ;  for  he  was  charitable,  patient,  meek,  humble,  devout,  obe- 
dient, and  all  that  either  the  reputed  father  of  Jesus,  or  the  spouse  of 
Mary  ought  to  have  been  ;  and  although  he  had  not  of  himself  been  so 
eminent  in  these  virtues,  yet  the  constant  conversation  with  such  eminent 
patterns  of  them  as  Jesus  and  Mary  were  could  not  but  render  him  most 
eminent  in  the  same :  for,  as  one  who  lives  in  a  perfumer's  shop  does  not 
only  take  pleasure  in  the  smell  of  the  perfumes  arc und  him,  but  is  thereby 
perfumed  himself,  so  the  virtues  of  St.  Joseph  were  increased  by  theirs 
witn  whom  he  constantly  lived  and  conversed. 

What  I  have  said  cannot  but  raise  in  your  hearts,  I  am  sure,  such  a 
love  and  devotion  to  this  great  saint  as  theirs  was,  whose  examples  I 
shall  hereafter  recount,  and  at  the  same  time  show  how  great  this  love 
and  devotion  ought  to  be,  next  to  our  love  and  devotion  to  Jesus  and 
Mary. 


CHAPTER  III. 

OF  THE  GREAT  LOVE  AND  SPECIAL  DEVOTION  WE  OWE  ST.  JOSEPH. 

ONE  can  refuse  to  pay  this  debt  of  love  to  our  amiable  St.  Joseph 
— to  this  object  of  the  love  of  Jesus  and  Mary,  and  to  one  so 
highly  beloved  by  God  Himself ;  for  can  the  eternal  Wisdom 
be  deceived  ?  can  Mary  engage  her  affections  without  reason  ? 
or  can  we  charge  God  with  partiality,  because  He  loves  Joseph  next  to 
Jesus  and  Mary  ?  Such  thoughts  as  these  can  never  enter  into  a  pious 
heart :  wherefore  we  must  conclude  that,  since  he  was  so  amiable,  they 
could  not  elsewhere  lodge  their  affections  better,  or  give  a  present  of  their 
love  to  any  one  more  deserving  than  St.  Joseph. 

Let  us,  therefore,  see  how  they  loved  him,  and  endeavor  to  love  him 
as  they  did  ;  believing  that  God  has  rendered  him  lovely  above  others, 
to  move  us  to  love  Him  above  others,  and  to  follow  His  own  divine  af- 
fection toward  St.  Joseph. 

We  shall  know  that  we  are  proficients  in  this  divine  school  of  love 
when  we  love  St.  Joseph  above  all  others  next  to  Jesus  and  Mary,  in 
which  consists  that  special  devotion  we  ought  to  have  to  him.  I  say  not 
this  to  lessen  your  love  and  devotion  to  any  other  saint,  but  to  augment 
your  love  and  devotion  to  him  who,  in  regard  of  his  merits,  holds  the  first 
rank  in  heaven  and  earth,  after  Christ  and  His  Virgin  Mother,  not  only 
upon  account  of  the  love  that  Jesus  and  Mary  bore  him,  but  of  the  love 
that  God  has  manifested  toward  him,  by  those  high  prerogatives  He  has 
bestowed  upon  him  ;  not  but  that  God  has  also  very  highly  favored  many 
other  saints  of  His  heavenly  court :  such  as  St.  John  the  Baptist,  whom 
the  divine  Word  declared  the  "  Greatest  among  the  sons  of  women  " 
(Matt.  xi.  n)  ;  and  such  as  the  apostles  also  were,  who  are  pillars  of  His 
Church,  and  like  stars  of  the  first  magnitude  in  the  firmament  of  heaven, 
as  well  as  several  other  saints  like  unto  these  ;  but  we  must  remember, 
as  the  learned  and  devout  Gerson  says,  that  if  the  first  rank  and  hierarchy 
in  heaven  is  that  of  the  Father,  Son,  and  Holy  Ghost,  so  the  second  is 
this  of  Jesus,  Mary  and  Joseph  ;  and  that  all  other  saints  are  of  a  lower 
rank,  and  of  a  different  hierarchy.  These  other  great  saints  hold,  indeed, 
the  first  place  in  their  rank  and  hierarchy,  according  to  the  ordinary  law 
of  love  ;  but  not  in  that  of  the  order  of  the  hypostatical  union,  and  in  the 
mystery  of  the  incarnation,  wherein  only  those  are  comprised  who  most 


THE  GLORIES  OF  ST.  JOSEPH.  239 

nearly  relate  to  Jesus  and  Mary,  namely,  St.  Joseph,  who  completes  this 
created  trinity,  as  I  before  signified,  and  therefore  makes  a  hierarchy 
apart,  of  far  greater  excellence  and  dignity  than  the  rest. 

But,  to  set  forth  more  at  large  St.  Joseph's  dignity,  I  will  here  declare 
the  source  and  order  of  this  hierarchy,  which  comprehends  none  but 
Jesus,  Mary  and  Joseph.  We  must,  therefore,  observe,  that  God,  who  is 
admirable  in  His  works,  was  not  content  only  to  make  man  after  His 
own  image  and  likeness,  but  would  also  make  a  created  image  and  like- 
ness of  the  uncreated  Trinity  in  these  three  wonderful  personages — Jesus, 
Mary  and  Joseph,  whom  He  chose  for  the  mystery  of  the  incarnation ;  so 
that  as  the  three  persons  of  the  uncreated  Trinity  have  all  cooperated  in 
the  sacred  mystery  of  the  incarnation,  so  they  would  also  make  an  illus- 
trious and  created  emblem  of  themselves,  to  cooperate  likewise  toward  the 
same  mystery.  For  example  :  first,  as  the  two  natures  of  Jesus  Christ, 
His  soul,  body  and  divinity  are  united  in  the  person  of  the  Son  of  God, 
so  by  the  union  of  the  admirable  love  that  these  three  persons — Jesus, 
Mary  and  Joseph — have  to  one  another,  they  contributed  to  it  upon  earth. 
Mary  bears  the  image  of  God  the  Father ;  Jesus  is  the  Son,  according  to 
His  humanity,  in  a  just  likeness  to  what  He  is  in  heaven,  as  He  is  the 
Word  or  Son  of  God :  and  St.  Joseph  represents  the  Holy  Ghost,  in  the 
quality  of  spouse  to  the  blessed  Virgin,  or  in  the  love  he  hath  for  Jesus 
and  Mary  ;  which  he  manifested  by  the  care  he  took  both  of  the  one  and 
of  the  other. 

What  affections,  therefore,  are  due  to  this  admirable  and  venerable 
created  trinity,  as  the  learned  Gerson  styles  it,  either  in  general  or  in  par- 
ticular ?  And  if  the  greatest  honor  be  conferred  upon  them  by  this  title, 
why  ought  not  the  greatest  love  to  accompany  it  ?  If  love  attend  merit, 
what  can  be  next  the  uncreated  Trinity  but  the  created  ?  and  next  to  the 
Father,  and  Son,  and  Holy  Ghost,  but  Jesus,  and  Mary,  and  Joseph,  who 
ought  to  have  the  next  place  in  our  affections  ?  And  as  it  would  be  pre- 
posterous for  any  one  first  to  love  God  the  Father,  second,  to  love  God  the 
Son,  and  then,  breaking  the  order  of  the  Trinity,  to  love  one  of  the  angels 
— thus  placing  the  Holy  Ghost  in  the  same  rank  with  these  holy  spirits, 
so  inferior  to  Him  in  all  things — if  this  would  be  impious,  he  would  refuse 
Him,  by  denying  his  first  affection  to  the  Holy  Ghost,  the  first  of  all  pos- 
sible devotions,  which  He  deservedly  challenges  as  His  right ;  it  being  an 
undoubted  truth  that  we  cannot  render  a  greater  honor  than  by  love,  and 
by  offering  our  heart  in  homage.  Wherefore,  as  none  can  divide  their 
love  to  the  three  persons  in  the  uncreated  Trinity,  they  ought  to  follow 
a  similar  rule  in  their  respect  to  the  created  trinity,  and  love  Jesus,  Mary, 
and  Joseph,  after  the  uncreated  Trinity,  more  than  any  other  object, 
however  so  perfect ;   and  therefore  to  love  Jesus  and  Mary,  and  in  the 


240  THE  GLORIES  OF  ST.  JOSEPH. 

next  place  to  love  any  saint  or  angel,  would  be  to  break  the  order  of  love, 
and  become  injurious  to  this  created  trinity,  robbing  it  of  that  honor  God 
has  given  it,  and  it  would  be  to  displace  St.  Joseph,  who  ought  to  have 
the  third  rank  in  the  sanctuary  of  our  affections  ;  which  would  clearly  be 
no  less  a  defect  of  judgment  than  of  devotion.  Wherefore  our  greatest 
devotion,  after  that  to  Jesus  and  Mary,  ought  to  be  to  St.  Joseph,  without 
any  fear  or  apprehension  that  any  saint  or  angel  will  thereby  be  dis- 
honored ;  they  all  giving  him  the  precedence,  knowing  very  well  what 
honor  and  devotion  is  due  to  the  spouse  of  Mary,  the  Mother  of  God, 
and  to  the  third  person  of  the  amiable  created  trinity — Jesus,  Mary,  and 
Joseph. 


CHAPTER   IV. 

WHAT   WAS    THE    REASON    THAT    IT   WAS   SO   LONG   BEFORE   ST.  JOSEPH,  THE  MOST 

AMIABLE  AND  BEST-BELOVED  OF  GOD,  HAD  SUCH  LOVE  AND  DEVOTION  PAID 

HIM  AS  WAS  DUE  TO  THE  GREATNESS  OF  HIS  MERITS  ? 

LTHOUGH  I  dare  not  presume  to  penetrate  into  God's  hidden 
counsels,  nor  pretend  to  a  knowledge  of  His  divine  secrets  by 
permitting  my  curiosity  to  make  inquiry  why  God  has  not  per- 
mitted the  wonderful  splendor  of  St.  Joseph's  glory  to  break  out 
and  shine  forth  until  these  latter  years,  permitting  so  many  years  since 
the  incarnation  to  pass  without  any  extraordinary  knowledge  or  acknowl- 
edgment of  the  wonderful  merits  of  the  holy  spouse  of  the  Mother  of 
God  ;  yet  I  hope  it  will  not  appear  a  rashness  in  me  to  assign  some  mo- 
tives that  appear  very  reasonable,  since  all  that  I  pretend  to  herein  is  only 
to  declare  my  own  thoughts,  grounded  upon  such  observations  as  are 
taken  from  the  ordinary  conduct  which  divine  Providence  has  used  upon 
similar  accidental  occasions  ;  and  hereby,  also,  to  promote  a  devotion  to 
St.  Joseph,  which  was  the  chief  design  I  had  in  writing  this  treatise,  that, 
by  enlightening  the  understanding  of  his  clients,  I  may  prepare  a  way 
for  St.  Joseph  to  gain  a  higher  place  in  their  affections. 

We  know  that  his  feast  has  not  long  been  kept  with  the  solemnity 
with  which  it  is  now  observed,  and  that  in  the  primitive  ages  no  mention 
is  made  of  any  particular  devotion  to  this  saint,  nor  such  notice  taken  of 
his  canonization  as  is  now  in  practice  concerning  other  saints.  I  cannot, 
therefore,  but  own  that  this  marked  devotion  toward  St.  Joseph  is  only 
of  late  standing,  since  the  marks  of  honor  shown  him  in  several  places 
are  but  of  a  late  date  ;  as  we  may  see  by  the  confraternities,  chapels,  and 
altars  erected  to  his  honor  in  Italy,  Germany,  and  several  other  places  ; 
of  which  I  find  the  city  of  Avignon  the  first  that  was  so  happy  as  to  ex- 
press any  devotion  to  him  of  this#kind  ;  for  in  the  chief  church  in  that 
city  there  is  a  chapel  dedicated  to  St.  Joseph,  in  which  there  is  a  confra- 
ternity of  bachelors,  and  a  sodality  of  virgins,  who  assemble  themselves 
upon  his  feast  to  hear  Mass  and  vespers,  which  are  sung  there  with  great 
solemnity,  to  gain  the  indulgences  granted  by  the  Pope  ;  when  each  of 
these  virgins  has  not  only  a  loaf  of  holy  bread  presented  her,  as  in  other 
confraternities,  but  a  posy  of  flowers,  which  all  carry  along  with  them  in 
the  procession. 

This  devotion  seems  to  have  had  its  rise  from  Pope  Gregory  XI.  in 


242  THE  GLORIES  OF  ST.  JOSEPH. 

the  fourteenth  century ;  for  in  a  certain  chapel  in  the  church  dedicated 
to  St.  Agricola,  there  is  an  altar-piece  of  St.  Joseph  accompanying  and 
conducting  the  blessed  Virgin  and  her  infant  Jesus  into  Egypt ;  which 
church  shows  the  liberality  of  this  Pope,  as  well  as  his  devotion  to 
St.  Joseph,  whose  coat  of  arms,  in  great  escutcheons  of  stone,  is  placed 
around  the  chapel  dedicated  to  him,  so  that  it  is  more  than  probable  he 
began  the  honors  given  to  this  saint  in  this  ancient  church  of  Avignon, 
where  he  held  his  holy  chair  or  holy  see  at  that  time.  He,  moreover,  at 
the  same  time,  increased  the  revenues  of  the  canons  of  the  church  of 
Agricola.  This  is  the  first  place  in  which  I  find  any  marked  honors  and 
devotions  to  St.  Joseph  ;  so  that  it  is  not  much  above  three  hundred 
years  (now  about  four  hundred  and  sixty),  since  we  find  any  extraordi- 
nary devotion  to  this  saint ;  and  if,  before  this  time,  there  were  any,  it 
was  very  small,  and  far  remote  from  the  primitive  ages  ;  God,  by  His 
divine  Providence,  thus  ordering  the  conduct  of  devotion  to  great  St. 
Joseph. 

But  why  did  God  so  long  conceal  the  wonderful  merits  of  this  saint, 
without  encouraging  Christians,  by  a  knowledge  of  them,  to  exhibit  that 
love  and  devotion  to  him  which  is  now  everywhere  practiced  ?  The 
chief  reason  that  occurs  to  me  is,  because  this  devotion  would  have  given 
too  great  an  advantage  and  encouragement  to  the  Ebionites,  who  at- 
tempted to  rob  Christ  of  His  divinity,  and  maintained  that  Joseph  was 
His  natural  father.  This  heresy  not  only  sacrilegiously  denied  the  divin- 
ity of  Jesus  Christ,  but  the  virginity  also  of  His  blessed  Mother. 

Now,  men,  as  we  know,  being  easily  carried  to  extremes,  and  to  an 
excess  in  honoring  those  they  esteem  and  love,  reflecting  upon  the  incom- 
parable excellency  of  the  spouse  of  the  Virgin  Mary,  might  easily  have 
believed,  and  taken  him  for  the  father  of  Jesus,  son  to  the  blessed  Virgin, 
especially  meeting  with  some  who  were  of  that  opinion ;  but  now  we  are 
removed  from  the  danger  of  any  such  erroneous  credulity,  and  as  all 
those  who  are  enemies  of  Christ's  divinity  and  the  virginity  of  our  blessed 
Lady  are  silenced,  there  is  no  danger  of  extolling  those  merits  which 
caused  him  to  possess  such  eminent  glory  in  heaven,  and  to  deserve  love 
and  devotion  upon  earth,  next  to  that  Qf  Jesus  and  Mary. 

Moreover,  though  there  had  not  been  this  danger  of  giving  counte- 
nance to  so  great  a  heresy,  yet  this  extraordinary  devotion  suits  better 
with  these  latter  ages,  in  which  the  world  draws  toward  an  end  ;  which, 
still  decaying  in  piety  and  fervor,  stands  in  need  of  some  spiritual  cordial, 
as  I  may  say,  to  warm  its  tepidity,  and  to  enkindle  fervor  in  the  hearts 
of  the  faithful  ;  for  which  end  nothing  could  be  more  efficacious  than  love 
and  devotion  to  this  great  patriarch  and  favorite  of  God.  There  are  now 
1894  years  since  the  law  of  grace  took  its  beginning  by  the  happy  conduct 


THE  GLORIES  OF  ST.  JOSEPH.  243 

of  St.  Joseph,  who  had  the  charge  of  the  Word  incarnate  committed  to 
him  ;  and  can  it  end  more  happily,  and  with  greater  glory,  than  under 
his  intercession,  procured  by  the  affectionate  acknowledgment,  applause, 
and  devotion  of  all  nations  to  this  their  thrice-obliging  benefactor  and 
parent  ;  and  by  their  cordial  and  grateful  acknowledgment  to  the  father 
of  our  King,  and  to  the  spouse  of  the  Queen  of  heaven  and  earth  ?  Here- 
by, also,  would  God  manifest  to  the  world  that  in  the  beginning  and  in 
the  end  of  the  law  of  love,  which  are  the  two  gates  of  God's  Church, 
and  of  the  law  of.grace,  he  would  have  Joseph,  the  most  chaste  and  holy 
spouse  of  Mary,  appear  glorious  and  noble  in  this  his  enterprise,  and  faith- 
ful in  his  conduct,  that  thereby  he  might  deserve  the  warm  expression  of 
our  hearts,  by  our  love  and  devotion  to  him.  Wherefore,  to  him  may  be 
applied  these  words  of  the  Proverbs,  "  Her  husband  is  noble  in  the  gates" 
(Prov.  xxxi.  23)  ;  or  as  the  Chaldaic  translation  has  it,  '*  Her  husband  is 
known  in  the  gates,"  at  the  entrance  and  going  out  of  the  law  of  grace  ; 
that  is,  he  is  honored  with  the  public  mark  of  a  senator,  which  was  to  be 
placed  at  the  gates  where  such  men  only  were  wont  to  sit. 

And  although  it  would  have  been  an  incredible  satisfaction  to  the 
faithful  to  have  had  him  as  much  loved  and  honored  during  the  whole 
time  of  grace  as  now,  yet  God  would  reserve  this  joy  and  contentment 
for  these  latter  years ;  and  the  devout  and  learned  Bellarmine  called  the 
age  in  which  we  live  (when  this  was  written,  the  seventeenth  century) 
the  age  of  saints,  judging  the  number  of  persons  that  arrive  to  an  eminent 
degree  of  sanctity,  by  making  perfection  the  chief  and  whole  study  of 
their  lives,  to  be  far  greater  in  these  our  days  than  in  some  former  time. 
No  time,  therefore,  could  be  better  for  honoring  St.  Joseph  than  the  age 
of  saints,  wherein  the  splendor  of  his  affections  might  appear  so  much  the 
more  glorious  as  it  had  been  for  so  many  ages  under  a  cloud.  O  how 
wonderful  is  God  in  all  His  designs !  and  how  good  is  He  to  us  who  live 
in  this  age,  since  He  deprived  former  ages  of  the  beauty  of  this  sun,  and  or- 
dained it  should  break  through  the  cloud  in  our  age,  to  give  us  this  bright 
day,  and  to  move  us  to  a  fervent  love  and  devotion  to  St.  Joseph ! 

Moreover,  divine  Providence  has  in  this,  one  of  the  chief  works  of 
grace,  acted  after  the  manner  He  does  in  the  rarest  pieces  of  nature.  It  is 
His  special  favor  that  permits  us  to  enjoy  the  sight  of  those  beautiful  ob- 
jects which  are  the  products  of  His  creation  ;  as  diamonds,  rubies,  emer- 
alds, pearls,  and  all  other  precious  stones  ;  which  gives  us  also  a  sight  of 
gold,  silver,  and  other  resplendent  metals  ;  yet  there  are  far  greater  treas- 
ures of  this  kind  buried  in  the  bottom  of  the  sea,  and  in  the  bowels  of  the 
earth,  than  we  have  ever  yet  seen  or  heard  of.  His  bounty  lets  us  'also 
behold  the  many  beautiful  flowers,  plants,  trees,  birds,  and  beasts,  with 
that  wonderful  and  agreeable  variety  of  so  many  beautiful  faces  of  men, 


244  THE  GLORIES  OF  ST.  JOSEPH. 

women,  and  children,  the  wonders  of  the  universe :  yet  God  hath  kept  a 
rvc  of  all  these  objects  far  more  beautiful  than  any  we  have  ever  yet 
seen.  He  permits  us,  also,  to  behold  the  most  glorious  objects  of  the  sun, 
moon,  and  stars,  though  their  distance,  in  some  measure,  hinders  us  from 
perceiving  their  wonderful  beauty.  But  there  are  far  greater,  richer  and 
more  beautiful  objects  than  all  these  in  the  imperial  heaven,  which  God 
has  concealed  from  us,  which  are  as  far  above  the  sun  in  beauty  as  the 
imperial  heaven  is  in  height.  Although  God's  condescension  toward  us, 
in  affording  us  the  contemplation  of  all  these  beautiful  objects,  is  a  great 
mark  of  His  goodness,  yet  He  has  been  far  more  gracious  in  showing  us 
the  wonderful  works  of  His  grace  than  in  discovering  to  us  the  aforesaid 
works  of  nature,  by  giving  us  some  knowledge  of  those  wonderful  orna- 
ments of  the  imperial  heaven,  especially  of  those  two  great  luminaries, 
Jesus  and  Mary,  who  adorn  and  embellish  His  heavenly  palace  ;  with 
such  a  great  number  of  saints  also,  who,  like  so  many  blazing  stars,  beau- 
tify His  celestial  Jerusalem,  "  or  Vision  of  Peace  ;  "  and  though  our  sight 
is  too  short  and  too  weak  to  behold  these  great  lights,  whose  number  is 
beyond  our  calculation,  and  whose  beauty  and  glory  exceed  our  imagina- 
tion, because  we  can  have  no  complete  knowledge  of  them  until  we  be 
so  happy  as  to  enjoy  their  company  by  being  placed  with  them  in  the 
celestial  court ;  yet  we  must,  nevertheless,  receive  this  imperfect  knowledge 
He  gives  us  as  a  special  favor :  and  also  that  He  has,  in  so  extraordinary 
a  manner,  been  pleased  to  discover  to  us,  in  this  our  age,  one  of  the  richest 
treasures  of  heaven  for  greatness,  sanctity  and  glory,  which  for  so  many 
ages  He  had  concealed  from  the  world,  that  we  may  enrich  ourselves  by 
rendering  due  honor  and  affection  to  him  whom  he  had  raised  to  the 
honor  of  being  the  foster-father  of  Jesus,  and  spouse  of  the  Virgin  Mary, 
and  thereby  gain  those  blessings  which  accompany  such  a  devotion  ;  and 
it  is  no  less  for  St.  Joseph's  greater  honor  than  our  greater  merit  that  God 
has  reserved  the  discovery  of  his  merits  until  our  days. 

We  also  know  that,  except  the  work  of  creation  out  of  nothing,  noth- 
ing is  done  here  upon  earth  without  due  dispositions  and  preparations. 
The  painter  prepares  his  palette  with  colors,  and  primes  his  cloth,  before 
he  begins  to  paint ;  the  builder  squares  and  makes  ready  his  timber, 
stone,  and  other  materials,  before  he  begins  to  build  ;  the  goldsmith  refines 
his  silver,  and  hammers  out  his  plates,  before  he  begins  to  emboss  his 
work  ;  ladies  make  up  their  ornaments  and  rich  attire  before  they  dress 
or  adorn  themselves  ;  a  rhetorician  prepares  and  disposes  his  matter  and 
figures  to  adorn  his  oration  before  he  composes  it ;  nay,  we  see  that  all 
sorts  of  artisans  prepare  tools  and  materials  to  work  upon,  before  any  ex- 
cellent piece  of  work  can  be  accomplished  :  and  when  it  is  done,  it  is 
necessary  that  the  beholders  should  be  duly  informed  and  well  disposed, 


THE  GLORIES  OF  ST.  JOSEPH.  245 

for  the  better  understanding-  and  admiring  its  perfections.  God,  there- 
fore, would  dispose  the  world  to  conceive  and  understand  the  great  per- 
fections of  St.  Joseph  before  He  would  discover  to  them  such  a  master- 
piece. 

And  not  only  art,  but  nature,  produces  her  work  by  degrees,  nor  does 
she  furnish  them  without  many  previous  dispositions  and  trials  ;  for  Pliny, 
who  searched  more  narrowly  into  her  works  than  any  other  naturalist  has 
ever  done,  says  that  "The  bell-flower  is  an  essay  or  trial  of  nature  how 
to  make  a  lily  or  tulip  ;  and,  after  she  has  thus  made  it  of  one  color,  she 
takes  still  longer  time  (as  the  most  experienced  florists  inform  us),  to 
adorn,  trace,  and  paint  it,  after  so  artificial  a  manner,  with  so  many  kinds 
of  rich  resplendent  colors,  as  render  it  so  very  beautiful,  that  the  divine 
Wisdom  gives  it  this  commendation,  saying  that  "  Solomon,  in  all  his 
glory,  was  not  so  richly  attired  as  one  of  those."  (Matt.  vi.  29.)  Yet  na- 
ture does  not  communicate  this  beauty  to  them  but  by  degrees,  and  after 
several  trials  of  her  skill ;  for  she  first  raised  it  from  seed  only  of  one 
color,  which  is  also  very  indifferent  in  respect  of  those  colors  wherewith 
she  afterward  stripes,  traces,  and  adorns  it. 

If,  then,  from  the  works  of  art  and  nature,  we  have  recourse  to  those 
of  grace,  immediately  wrought  by  God  Himself,  we  shall  find  that  He 
takes  the  same  measures  wherewith  He  inspires  art  and  nature  to  operate  ; 
especially  in  framing  His  chief  masterpiece,  His  holy  Church ;  for,  to 
what  end  did  He  ordain  so  many  ceremonies  in  the  Jewish  law  ?  Why 
was  He  so  careful  of  all  the  ornaments  of  Solomon's  temple  as  to  ordain 
that  the  very  snuffers  and  other  instruments  of  less  moment  should  be  of 
gold  ?  It  was  because  the  beholding  of  these  ceremonies  served  the 
people  as  an  apprenticeship  to  learn  the  excellency  and  sublime  practices 
of  the  new  law  of  Jesus  Christ,  and  these  served  as  foundations  where- 
upon that  was  to  be  built,  and  to  dispose  us  to  that  perfection  required 
and  obtained  by  those  sacraments  instituted  in  the  law  of  love,  which 
the  divine  Wisdom  was  to  establish  in  His  Church.  It  was  for  this  end, 
therefore,  that  He  brought  His  people  up  in  the  exercise  of  such  a  multi- 
tude of  ceremonies  in  the  old  law,  that  He  might  dispose  them,  by  de- 
grees, to  the  solid  devotion  and  attention  required  in  the  new. 

We  also  see  that  the  written  law,  given  by  God  to  Moses,  perfected 
the  law  of  nature,  and  the  law  of  grace  perfects  both  the  law  of  nature 
and  the  written  law  ;  and  God  made  use  of  all  these  to  bring  us  to  that 
perfection  which  the  virtue  and  prerogatives  of  His  grace  prepared  us  to 
obtain,  the  better  to  serve  Him  with  such  fervor  and  devotion  as  He  re- 
quired, when  He  should  favor  us  with  His  own  immediate  presence. 

Thus  we  see  that  God,  by  Himself  and  by  His  creatures,  prepares, 
disposes,  and  perfects  all  His  designs  by  degrees  ;  and  we  see  the  reason 


246  THE  GLORIES  OF  ST.  JOSEPH. 

why  God,  for  eighteen  hundred  years,  has  disposed  and  ordered  that 
particular  honors  and  devotions  should  be  performed  by  His  servants  to 
particular  saints,  for  particular  benefits  received  by  their  intercession  ;  for 
I  le  bestows  upon  each  saint  some  particular  grace  or  privilege,  to  move 
the  faithful  to  a  particular  devotion  to  that  particular  saint ;  giving  to 
one  saint  the  power  of  curing  one  disease,  to  another  the  power  of  curing 
a  different  distemper  ;  to  one  saint  power  to  help  us  in  one  necessity,  to 
another,  to  help  us  in  a  different  exigency  ;  to  one  saint  He  gives  the 
privilege  to  obtain  one  virtue  for  us,  to  another,  power  to  obtain  some 
other  virtue.  And  why  did  God  do  all  this,  but  to  move  His  servants  to 
a  particular  devotion  to  the  saints  in  general  ;  and  to  dispose  us  also  to 
a  devotion  to  each  saint  in  particular,  when  we  want  their  help  in  such  a 
necessity  as  God  has  given  that  saint  a  particular  power  to  help  us  in  ? 
And  why  has  God  reserved  to  this  last  age  the  declaration  of  the  merits 
and  power  of  St.  Joseph,  but  that  the  devotion  which  He  had  inspired  us 
to  give  to  each  saint  in  particular  might  serve,  like  so  many  dispositions 
and  steps,  to  raise  us  to  such  a  devotion  to  St.  Joseph  as  he  merits  above 
all  others,  next  to  Jesus  and  Mary,  he  having  all  that  power  united  in 
himself,  which  God  had  distributed  among  all  other  saints,  to  the  end 
that  all  the  particular  devotions  exhibited  for  so  many  ages  to  many 
different  saints  might  be  united  and  offered  to  him  ;  and  that  all  might 
have  recourse  to  him  in  their  necessities,  God  has  discovered  to  us  that 
all  the  power  He  had  before  communicated  and  distributed  to  several 
saints  is  united  and  given  to  St.  Joseph. 

I  should  not  thus  freely  have  declared  my  thoughts  upon  so  sublime  a 
subject,  had  I  not  made  my  apology  ;  since,  after  all,  none  but  God  and 
His  saints  certainly  know  the  true  reason  why  St.  Joseph  received  not 
more  early  honors  in  the  Catholic  Church.  I  shall  now  perform  that 
which  I  also  promised,  which  will  be  a  far  easier  task,  and  that  is,  to  make 
known  to  you  who  those  particular  clients  of  St.  Joseph  were  whom  God 
has  inspired  after  a  most  particular  manner  to  promote  his  honor. 


CHAPTER  V. 

OF    THE    TEN    PARTICULAR   CLIENTS     OF    ST.    JOSEPH,    WHO,    BY    THEIR    EXAMPLES, 
MOVED    US   TO    A    PARTICULAR    DEVOTION    TO    HIM. 

HE  clients  of  St.  Joseph  daily  increase,  and  are  already  so  nu- 
merous that  there  are  few  or  none  who  desire  not  to  be  enrolled 
among  them.  All  the  clients  of  Jesus  and  Mary  have  also  con- 
secrated their  affections  to  him,  in  acknowledgment  of  his  amia- 
bility, and  of  the  love  which  his  reputed  son,  Jesus,  and  his  spouse,  Mary, 
have  for  him :  their  mouths  and  pens  express  the  desires  and  wishes  of 
their  hearts,  saying,  "  Praise  be  to  Jesus,  Mary,  and  Joseph."  These  are 
now  becoming  their  aspirations,  adding  Joseph  to  the  common  aspiration 
of  devout  souls  :  and  their  frequent  pronouncing  of  these  words  is  a  sig- 
nal mark  of  the  victory  he  has  gained  over  their  chaste  affections.  It  has 
been  heretofore  a  singular  devotion  of  some  persons,  who  were  particu- 
larly devoted  to  the  virtue  of  purity,  to  add  Alexius  to  those  two  vener- 
able names  of  Jesus  and  Mary  ;  but  since  this  lovely  sun,  St.  Joseph,  has 
pierced  the  cloud  under  which  he  so  many  years  lay  hidden,  all  change 
their  note,  and  cry  out,  "  Jesus,  Mary,  and  Joseph  ;  "  giving  St.  Joseph  his 
own,  yet  without  lessening  their  devotion  to  Alexius,  whom,  after  St. 
Joseph,  they  honor  with  frequent  aspirations,  of  "  Live,  Alexius !  Oh,  let 
Alexius  live  !  "  But  the  merits  of  St.  Joseph,  being  of  a  different  and 
higher  rank,  upon  account  of  the  alliance  he  had  with  the  virtues  of  his 
holy  spouse  and  with  the  mystery  of  the  incarnation,  which  rendered  him, 
as  I  have  said,  one  of  the  created  trinity,  where  he  takes  his  place,  give 
him  a  preference  above  all  other  saints  ;  although  after  him  every  one 
may  take  Alexius,  or  what  other  saint  they  are  devoted  to,  for  the  object 
of  their  particular  affection. 

The  first  and  chief  of  those  who  were  tenderly  affected  to  St.  Joseph 
was  Jesus,  the  Son  of  God  ;  for  although  our  blessed  Lady  was  the  first 
in  time  who  loved  her  spouse,  since  her  love  began  before  Jesus  Christ 
was  born,  yet  it  is  not  to  be  doubted  that  the  Saviour  of  the  world  loved 
and  cherished  him  incomparably  more  than  our  Lady  did  ;  and  therefore, 
although  her  love  was  precedent,  as  I  said,  in  regard  to  time,  yet  the  love 
which  Jesus,  as  the  Son  of  God,  had  for  him  before  time,  was  above  our 
imagination,  and  beyond  the  power  of  angels  to  express.  He  loved  him 
as  a  father,  and  never  did  a  son  love  a  father  as  Jesus  did  Joseph  ;  nay, 
join  all  the  tender  affections  that  all  the  children  who  have  ever  yet  lived 


_vtS  THE  GLORIES  OF  ST.  JOSEPH. 

have  had  for  their  fathers,  yet  the  affection  of  Jesus  to  Joseph  transcended 
them  all.  He  had,  in  proportion,  the  same  tenderness  of  affection  for  St. 
Joseph  which  he  had  for  His  Virgin  Mother,  and  preferred  none  upon 
earth  before  St.  Joseph,  excepting  herself  ;  perfectly  fulfilling  the  com- 
mandment of  honoring  his  father  and  mother,  with  greater  exactness  and 
tenderness  of  affection  than  any  child  in  the  world  ever  did  ;  and  loved 
him  also  as  it  became  such  a  child  to  love  such  a  father,  so  amiable,  so 
tender,  so  careful  of  Him,  so  singularly  obliging  to  Him,  as  he  was  upon 
so  many  accounts. 

Jesus  loved  him,  also,  for  saving  Him  from  the  cruel  hands  of  Herod, 
by  fleeing  with  Him  into  Egypt,  where  he  became,  in  some  sort,  the 
saviour  of  his  Saviour  ;  He  loved  him  as  his  nursing-father,  as  fostered  by 
his  sweat  and  labors  ;  He  loved  him,  moreover,  under  the  title  of  his  angel 
guardian.  Other  persons  have  invisible  angel  guardians  given  them  by 
God  ;  Jesus  alone  had  no  angel  guardian  given  Him  ;  His  divinity,  being 
so  strictly  united  to  His  humanity,  was  to  him  a  sufficient  guard  ;  where- 
fore God  gave  Him  St.  Joseph  as  a  visible  guardian,  which  honor  He  con- 
ferred upon  St.  Joseph  for  the  space  of  thirty  years,  bearing  all  that  time 
the  title  and  office  of  conductor,  tutor,  and  governor  of  the  Word  incar- 
nate. Moreover,  the  very  name  and  right  of  a  godfather,  appointed  by 
God  Himself,  was  another  motive  of  Jesus'  extraordinary  affection  toward 
St.  Joseph.  In  fine,  such  was  His  love,  that,  as  the  Eastern  Church  re- 
counts out  of  some  revelations,  He  loved  him  as  the  apple  of  His  eye.  The 
Saviour  of  the  world,  as  Isidorus  recounts  out  of  very  grave  authors,  en- 
tertaining his  disciples  upon  the  life  of  St.  Joseph,  spoke  thus  of  him,  "  I 
conferred  and  conversed  with  St.  Joseph  as  if  I  had  been  his  son  ;  he  called 
me  son,  and  I  called  him  father  ;  he  commanded  me  and  I  obeyed  him, 
and  loved  him  as  my  father,  and  even  as  the  apple  of  my  eye." 

If  you  still  desire  to  see  the  effects  of  this  extraordinary  love,  know 
that  generally  He  favored  him  with  all  the  particular  marks  of  His 
love  He  ever  gave  to  any  saint.  It  was  esteemed  a  signal  favor  to  St. 
Mary  Magdalen  of  the  Ursins  to  have  a  sight  of  the  infant  Jesus,  as  He 
lay  upon  straw  in  the  manger  at  Bethlehem.  Blessed  Teresa  de  Cerda, 
as  a  reward  of  her  zeal  in  watching  the  corporals  upon  which  His  body 
was  wont  to  lie  upon  the  altar,  while  they  were  drying,  lest  any  flies  might 
light  upon  or  stain  them,saw  our  Saviour  Himelf  lying  upon  them,and  wrap- 
ping them  about  His  sacred  body.  The  honor  St.  Mary  Magdalen  received 
in  kissing  our  Saviour's  feet  in  the  house  of  Simon,  was  also  very  great  ; 
but  all  these  were  nothing  in  comparison  to  what  St.  Joseph  received. 

He  not  only  once,  but  all  the  time  of  Jesus'  infancy,  saw  Him  in  the 
crib.  How  often  he  beheld  Him  in  His  swaddling  clothes,  and  how  many 
thousand  times  did  he  kiss  His  sacred  feet  ? 


THE  GLORIES  OF  ST.  JOSEPH  249 

It  was  a  signal  favor  St.  John  received,  to  lay  his  head  upon  his  Master's 
sacred  breast ;  and  what  knowledge  of  secrets  and  mysteries  did  he  not 
draw  from  thence  ?  But  how  many  times  has  Jesus  rested  His  sacred 
head  upon  St.  Joseph's  breast,  while  he  carried  Him  in  his  arms,  tenderly 
embracing  and  cherishing  Him  at  home  and  abroad  ;  in  his  journey  to 
Egypt  and  elsewhere  ?  And  how  many  secrets  did  He  not  then  commu- 
nicate to  him  ? 

It  was  esteemed  a  particular  favor  to  blessed  Ursula  of  Valence,  when 
our  Saviour  appeared  to  her,  clothed  in  episcopal  robes,  and  giving  her 
His  blessing ;  and,  at  another  time,  when  He  entered  by  night  into  her 
chamber,  while  she  was  at  her  prayers,  more  bright  and  glorious  than  the 
sun,  transporting  and  filling  her  heart  with  divine  comforts.  Great  was 
the  happiness  our  Saviour  afforded  His  apostles  by  three  years'  continual 
conversation  with  them,  seeing  His  admirable  example,  and  hearing  His 
divine  wisdom ;  but  St.  Joseph  surpassed  all  these :  conversing  with  Him 
not  only  for  three,  but  for  thirty  years  together;  seeing  and  hearing  His 
divine  word ;  beholding  Him,  not  in  an  episcopal  but  miraculous  habit, 
that  grew  as  His  body  did,  and  this  not  as  He  was  passing  from  one 
place  to  another,  but  constantly  in  his  own  house  ;  not  receiving  one,  but 
innumerable  benedictions  from  His  divine  hand. 

We  read,  also,  of  an  extraordinary  favor  that  our  Saviour  did  blessed 
Jane  of  France,  when  He  sat  at  table  with  her,  at  no  other  banquet  than 
that  of  three  hearts,  served  up  upon  a  plate  of  gold,  which  were  His  own, 
His  Mother's  and  hers.  The  apostles  also  enjoyed  the  honor  of  eating 
with  Him  at  the  tables  of  Lazarus,  Simon,  Zaccheus,  Matthew,  and  sev- 
eral others ;  but  was  it  not  a  far  greater  favor  that  St.  Joseph  enjoyed,  of 
being  His  and  His  Mother's  constant  guest,  sitting  at  table  with  them, 
having  his  soul  fed  and  set  on  fire  with  the  inflamed  words  that  proceeded 
from  the  heart  and  mouth  of  the  Son  of  God,  and  from  the  heart  of  His 
blessed  Mother,  where  she  had  laid  and  hoarded  up  all  those  mysteries 
-which  she  had  heard  and  seen  ? 

We  admire  the  visions  He  bestowed  upon  His  apostles  and  other 
saints  at  His  transfiguration  upon  Mount  Thabor,  and  by  several  appa- 
ritions after  His  resurrection  and  ascension  into  heaven  ;  also  to  St.  Paul, 
St.  Catherine  of  Sienna,  St.  Teresa,  St.  Francis,  St.  Dominic,  St.  Stanislaus 
Kostka,  St.  Ignatius,  and  to  many  other  saints  ;  replenished  with  such  a 
resplendent  beauty,  accompanied  with  such  a  melodious  attendance  of 
•angels,  as  all  the  annals  of  saints  recount.  And  was  not  St.  Joseph  also 
surrounded  by  all  the  choirs  of  angels,  singing  "  Gloria  in  excelsis  Deo  "  ? 
St.  Bridget,  in  her  revelations,  relates  that  St.  Joseph  saw  our  Saviour  en- 
vironed by  a  divine  light,  which,  according  to  His  Mother's  testimony, 
far  exceeded  the  lustre  and  brightness  of  the  sun,  saying  to  St.  Bridget, 


250  THE  GLORIES  OF  ST.  JOSEPH. 

44  St.  Joseph  often  beheld  an  admirable  glory,  in  the  midst  of  which  my 
Son  appeared  in  great  splendor;  and,  at  the  same  time,  heavenly  music 
delighted  our  hearts,  the  angels  declaring  and  singing  the  glories  of  my 
Son."  Lastly,  we  look  with  reason  upon  it  as  the  highest  point  of  the 
of  Jesus  Christ,  when  He  visibly  appears  to  His  favorites  at  the  hour 
of  death  ;  visiting,  comforting  and  assisting  them  in  that  last  passage  out 
of  the  miseries  of  this  world  into  everlasting  happiness  ;  for  in  this  St. 
Joseph  had  a  most  particular  mark  of  His  favor  above  all  others,  whose 
heart  was  filled  with  most  delicious  dying  thoughts.  The  Eastern  Church, 
above  cited,  assures  us  that  our  Saviour  assisted  him  in  his  last  agony, 
leaning  on  his  pillow,  taking  him  by  the  hand,  receiving  his  last  breath  ; 
and,  at  his  last  groan,  closing  his  eyes,  shutting  his  mouth,  and  forming 
his  visage  with  His  own  most  divine  hand,  to  give  him  a  graceful  aspect 
at  his  last  farewell.  Are  not  all  these  extraordinary  marks  of  the  particu- 
lar love  of  Jesus  to  St.  Joseph  ? 

The  second  we  find  enrolled  among  the  lovers  of  St.  Joseph,  is  Mary, 
the  Mother  of  Jesus  ;  she  loved  him  in  quality  of  her  spouse.  Never  did 
any  lady  so  faithfully,  so  chastely  love  her  husband,  or  so  religiously 
engage  in  conversation,  as  Mary  did  with  Joseph.  He  was  most  beloved 
and  esteemed  by  her  as  the  protector  of  her  consecrated  virginity,  and 
also  as  the  conserver  of  her  honor,  whose  conversation  was  a  security  to 
her  unblemished  reputation  against  any  reproach  that  could  be  made 
concerning  her  virgin  child-birth  ;  for,  had  he  forsaken  her  during  the 
nine  months  after  her  conception,  her  purity  would  unavoidably  have 
been  suspected.  Moreover,  she  bore  an  affectionate  service  to  him,  as  to 
her  husband  and  head,  and  as  to  one  of  the  greatest  merit  among  man- 
kind, next  to  her  Son  Jesus. 

This  love  of  the  Virgin  Mary  to  her  spouse  caused  her  to  descend 
to  the  lowest  services  whereby  she  could  in  any  way  express  her  esteem 
of  him  :  it  caused  her  to  attend  him,  to  prepare  his  meals,  and  to  per- 
form all  other  humble  offices  he  stood  in  need  of.  She  knew  very  well 
the  place  she  possessed  upon  earth,  and  that,  also,  which  was  designed 
for  her  in  heaven,  as  being  the  Mother  of  God,  as  being  Queen  of  men 
and  angels,  and  that  in  this  regard  St.  Joseph  was  her  inferior  ;  yet  the 
love  she  had  for  him  made  her  lay  aside  those  considerations  and  render 
him  all  sorts  of  honor  and  respect :  for,  as  St.  Bridget  says  in  her  revela- 
tions, "  She  called  him  her  lord,  never  spoke  to  him  but  with  a  wonder- 
ful and  most  submissive  respect,  and  there  was  no  tenderness  of  affection  • 
that  a  loving  soul  can  express  to  one  she  esteems  and  loves  which  she  did 
not  a  thousand  times  testify  to  St.  Joseph  ;  wherefore,  to  convince  you 
how  she  loved  him,  hearken  to  the  affectionate  character  she  herself  gives 
him  to  St.  Bridget,  as  it  is  thus  set  down  in  her  revelations: 


THE  GLORIES  OF  ST  JOSEPH  251 

"  My  spouse  was  reserved  in  speech,  never  uttering-  the  least  unprofit- 
able, murmuring,  or  complaining  word  ;  never  moved  to  anger,  or  show- 
ing- the  least  impatience.  He  was  contented  in  poverty,  diligent  and  vig- 
ilant in  labor ;  most  obedient  and  condescending  to  all  my  inclinations, 
and  very  meek  and  affable,  even  to  those  who  most  rudely  treated  him. 
He  courageously  defended  the  absent  that  suffered  detraction,  and  was  a 
faithful  witness  and  divulger  of  God's  wonderful  works.  He  was  resigned 
to  live  upon  earth,  although  his  longing-  and  earnest  desire  was  after  hea- 
ven, expecting  and  confiding  in  God's  promises,  and  frequently  repeating, 
1  God  grant  I  may  see  them  accomplished.'  He  avoided  public  assem- 
blies ;  took  no  pleasure  in  creatures  ;  but  all  his  thoughts  and  desires  were 
that  he  might  perfectly  accomplish  God's  divine  will." 

St.  Teresa  of  Jesus  deserves  the  third  place  among  those  who,  after  a 
particular  manner,  have  expressed  their  love  and  esteem  to  St.  Joseph. 
She  merits  the  title  of  St.  Joseph's  chief  devotee,  and  may  well,  therefore, 
be  placed  among-  his  admirers.  She  made  choice  of  him  for  her  particu- 
lar advocate,  frequently  recommending  herself  to  him  as  to  one  she  hon- 
ored above  all  other  saints.  She  styled  him  her  father  and  master,  and 
had  an  admirable  confidence  in  him,  and  thereby  deserved  a  reward  from 
him,  as  she  herself  attests  in  the  sixth  chapter  of  her  life — which  was,  that 
she  never  asked  anything  of  him,  for  body  or  soul,  that  he  denied  her  ; 
which  caused  her  to  say,  that  God,  by  His  other  saints,  helped  us  in  some 
particular  cases  of  necessity,  but  helps  us  in  all  necessities  by  St.  Joseph, 
as  by  His  plenipotentiary,  to  let  us  understand  that  as  He  was  subject  to 
him  in  all  things  upon  earth  as  to  a  father,  so  He  was  the  same  in  heaven, 
granting  him  whatsoever  he  asked.  This  was  St.  Teresa's  opinion  con- 
cerning her  great  patron,  to  whom  she  was  so  devoted  that  she  endeav- 
ored to  invite  all  to  take  him  for  their  particular  patron  and  protector, 
but  especially  those  who  desire  to  give  themselves  to  prayer ;  and,  there- 
fore, was  wont  to  say,  "  Let  him  who  cannot  find  a  master  to  teach  him 
the  art  of  praying  take  this  great  saint  for  one,  and  he  shall  not  fail  to 
prove  a  most  skillful  scholar."  In  fine,  she  did  what  she  could  to  instill 
into  all  persons  a  particular  devotion  to  St.  Joseph,  and,  therefore,  endeav- 
ored to  engage  their  hearts,  with  her  own,  in  an  ardent  love  of  devotion 
to  him  ;  which  desire  of  hers,  together  with  the  experiments  she  had  had 
of  the  good  obtained  by  the  merits  and  prayers  of  this  saint,  caused  her 
to  promise  the  same  success  to  all  who  should  recommend  themselves  to 
him  ;  attesting  that  she  never  knew  any  person  who  had  a  true  devotion 
to  him,  or  rendered  him  any  particular  service,  but  obtained  an  advance- 
ment in  virtue. 

You  see  here  the  cause  of  my  ranking  her  as  the  first  who  set  up  the 
standard  of  devotion  to  St.  Joseph  by  divulging  his  merits,  and  by  a  due 


25 2  THE  GLORIES  OF  ST.  JOSEPH. 

acknowledgment  of  his  favors,  whereby,  in  these  our  times,  she  brought 
in  that  profitable  devotion  to  this  great  saint. 

The  fourth  person  noted  for  his  particular  devotion  to  St.  Joseph  is 
that  holy  Minim,  blessed  Gaspar  Bond,  who,  after  Jesus  and  Mary,  had 
none  so  near  his  heart  as  St.  Joseph.  All  his  life  he  had  a  most  singular 
devotion  to  him,  and  at  his  death  his  chief  recourse  was  to  this  holy  and 
amiable  patriarch,  and  he  expressed  his  devotion  by  a  particular  honor 
shown  to  his  name,  after  Jesus  and  Mary,  which  made  such  an  impression 
on  him  that  he  could  think  or  speak  of  nothing  else.  He  took  a  particu- 
lar wish  to  pronounce  them,  and  thought  that  doing  so  prospered  all  his 
undertakings  ;  and  this  was  the  short  but  pithy  encomium  he  gave  them  : 

Haec  tria  nomina, 

Bona  sunt  omnia, 
Et  mundi  lumina, 

Etcoeli  limina. 

This  trinity  of  names 
This  lower  world  inflames, 
Contains  the  goods  of  love, 
And  opes  heaven's  gates  above. 

Wherefore,  to  show  the  love  and  esteem  he  had  for  them,  he  used  them 
as  a  watchword,  as  a  salutation  at  meeting  or  parting ;  as  a  sign  of  admi- 
ration, as  a  parenthesis,  as  a  transition,  and  upon  all  occasions. 

When  he  came  home,  his  salutation  to  the  porter  was,  "Jesus,  Mary, 
Joseph!  pray,  brother,  open  the  gate;"  and  the  same  salutation  he  used 
when  he  went  forth  ;  and  when  any  strangers  came  in,  his  salutation  was, 
"  Jesus,  Mary,  Joseph  ;  father,  you  are  welcome."  Thus,  on  all  occasions, 
these  names  were  in  his  mouth,  and  as  he  lived  in  tliis  devotion,  so  he 
desired  to  die  in  the  same ;  wherefore,  during  his  last  sickness,  he  ear- 
nestly recommended  to  those  who  assisted  him  that  when  they  saw  him 
in  his  last  agony,  they  would  frequently  repeat  these  names  in  his  ears, 
which  were  an  extract  and  abridgment  of  his  affections,  and  a  singular 
cordial  to  help  and  conduct  his  soul  in  its  passage  to  God  :  and  that  hap- 
pened which  he  desired,  for  he  died  with  these  words  in  his  mouth,  "  Good 
Jesus,  have  mercy  upon  me;"  and  then,  invoking  these  three  names, 
"Jesus,  Mary,  Joseph,"  he  yielded  up  his  happy  soul.  God  grant  us  all 
so  happy  an  end  ! 

The  fifth  person,  devoted,  after  a  particular  manner,  to  St.  Joseph,  was 
the  prince  and  prelate  of  Geneva,  St.  Francis  of  Sales,  who,  we  have  rea- 
son to  believe,  honored  him  above  all  the  saints  in  heaven  after  the  blessed 
Virgin  Mary,  acccording  to  Father  Peter  Bernard  of  the  Society  of  Jesus, 
who  assisted  him  in  his  last  sickness,  and  who  was  acquainted  with  two 


THE  GLORIES  OF  ST.  JOSEPH.  253 

or  three  very  remarkable  passages  that  testified  the  very  great  devotion 
this  holy  prelate  had  to  St.  Joseph.  The  night  before  he  died,  being  at 
Lyons,  upon  the  point  of  his  departure,  an  apoplexy  seized  him,  although 
not  perceptible  to  the  rector  of  St.  Joseph's  College,  of  the  Society  of  Je- 
sus, when  he  came  to  salute  and  bid  him  adieu,  who  offered  him  his  and 
all  the  fathers'  services  that  were  in  his  house ;  to  which  all  the  reply  the 
bishop  returned  was,  to  tell  him,  with  an  angelic  sweetness,  M  O  father, 
know  you  not  that  I  am  all  St.  Joseph's  ? "  The  same  father  also  relates, 
that  watching  the  following  night  in  the  chamber  of  this  holy  prelate,  to 
assist  him  at  his  happy  death,  while  the  apoplexy  grew  worse,  not  having 
his  own  breviary  to  say  his  hours,  one  lent  him  the  breviary  of  the  sick 
prelate,  in  which  he  found  but  one  picture,  which  was  of  St.  Joseph. 
Another  mark  of  his  tender  devotion  to  St.  Joseph  is  also  related  by  the 
same  father,  which  happened  some  time  before,  when  he  wrote  the  first 
sermon  in  our  Church  upon  the  feast  of  St.  Joseph.  It  seems  the  cardinal 
of  Markmont,  archbishop  of  Lyons,  had  engaged  the  bishop  to  preach  on 
St.  Joseph's  day  in  the  church  of  the  Carmelites,  while  Father  Bernard, 
being  ignorant  of  this,  invited  him  also  to  preach  in  the  Jesuits'  church, 
dedicated  to  St.  Joseph.  He  refused  not  to  do  him  this  favor,  giving  him 
this  answer :  "  Although,  when  I  bring  forth  twins  by  one  day's  labor,  I 
shall  not  come  off  well,  yet,  for  the  love  of  St.  Joseph,  I  will  do  it."  How- 
ever, he  performed  it  in  the  afternoon  with  very  great  success,  and  for  an 
hour  and  a  half  so  employed  his  eloquence  in  expressing  his  feeling  de- 
votion to  St.  Joseph,  explaining  the  eminent  merits,  and  setting  forth  the 
praises  of  his  beloved  patron  after  such  a  manner  as  convinced  the  cardi- 
nal and  the  rest  of  his  auditory,  of  the  ardent  affection  he  had  for  this 
saint. 

This  devout  sermon  of  his  puts  me  in  mind  of  a  rich  treatise  he  wrote 
concerning  this  divine  spouse  of  our  blessed  Lady,  which  is  in  his  book 
of  Spiritual  Entertainments,  wherein  he  evidences  how  great  an  esteem 
he  had  for  St.  Joseph ;  and  that  you  may,  by  a  part,  judge  of  the  whole 
piece,  and  of  the  great  affection  and  esteem  he  had  for  this  saint,  give  me 
leave  to  cite  one  of  his  exclamations  :  "  Oh,  what  a  great  saint,"  says  he, 
"  is  the  glorious  St.  Joseph  !  He  is  not  only  a  patriarch,  but  the  chief  of 
all  patriarchs.  He  is  not  only  a  confessor,  but  more  than  a  confessor ; 
for  in  his  prerogative  of  confessor  are  included  the  dignity  of  bishops, 
the  generosity  of  martyrs,  the  purity  of  virgins,  and  the  perfections  of  all 
other  saints.  It  is  with  just  reason,  therefore,  that  he  is  compared  to  the 
palm,  which  is  the  king  of  trees."  This  declares  his  zeal  for  the  honor  of 
this  saint,  and  the  love  he  had  for  him.  Moreover,  if  we  address  our- 
selves to  the  religious  of  the  Visitation  of  our  Blessed  Lady — his  spiritual 
children,  being  of  the  order  he  instituted,  and  who  inherit  the  love  their 


254  THE  GLORIES  OF  ST.  JOSEPH. 

founder  had  for  St.  Joseph — they  will  tell  you  their  patriarch  has  dedi- 
cated his  book.  Of  the  Love  of  God,  to  St.  Joseph  ;  that  he  has  put  the  first 
istery  and  church  of  their  order  under  his  protection;  and  that  he 
bears  the  title  of  their  patron  or  protector  ;  that  he  has  ordered, 
in  all  their  houses,  to  keep  his  feast  with  solemnity  ;  and  in  his  institute 
has  commanded  that  all  his  religious  children  should  bear  a  particular 
devotion  to  him ;  that  the  mistress  of  novices  should  cause  them  and  the 
postulants  to  get  into  the  habit  of  calling  upon  him  when  they  began 
their  mental  prayer,  and  take  him  for  their  guide  and  advocate  in  that 
exercise.  These  are  his  daughters,  who  imitate  their  father  in  their  love 
and  devotion  to  St.  Joseph,  which  he  has,  as  his  divine  legacy,  entailed 
upon  them. 

The  sixth  who  was  eminent  for  her  devotion  to  St.  Joseph  was  blessed 
Margaret  de  Chateau,  of  the  holy  order  of  St.  Dominic.  As,  commonly, 
we  think  upon  what  we  love,  so  this  virgin  had  ordinarily  no  other  sub- 
ject of  meditation  than  the  sacred  birth  of  our  Saviour,  lying  in  the  man- 
ger, assisted  by  the  blessed  Virgin  and  St.  Joseph ;  and  meditating  upon 
those  services  that  St.  Joseph  had  rendered  to  this  infant  and  His  holy 
Mother  caused  both  an  incredible  consolation  in  her  mind,  and  a  singular 
affection  to  this  holy  patriarch.  Nor  was  this  without  many  wonderful 
effects,  which  were  manifestly  wrought  by  the  finger  of  God,  who  most 
wonderfully  drew  in  her  heart  these  three  personages,  attending  upon 
Jesus  lying  in  the  crib — a  favor  never  before  heard  of ;  she  being  often 
heard  to  say  to  her  confidants,  "  Oh,  that  you  but  knew  what  I  carry  and 
keep  in  my  heart ! "  After  she  was  dead  she  was  opened,  and  in  her 
heart  they  found  three  precious  stones,  on  which  were  engraved  the  three 
objects  of  her  love.  On  the  first  was  an  image  of  our  blessed  Lady,  with 
a  rich  crown  upon  her  head ;  on  the  second  lay  little  Jesus,  surrounded 
by  a  flock  of  lambs ;  in  the  third  stood  St.  Joseph,  with  a  venerable  coun- 
tenance, a  mantle  of  gold  hanging  upon  his  shoulders,  a  dove  over  his 
head,  and  a  religious  woman  kneeling  at  his  feet,  resembling  the  deceased 
nun.  The  sight  of  this,  as  we  may  truly  believe,  was  a  comfort  to  all  the 
beholders ;  and  the  fame  of  it  was  spread  far  and  near,  which  much 
increased  the  devotion  to  Jesus,  Mary  and  Joseph.  These  three  miracu- 
lous pieces  are  preserved  to  this  day,  and  are  to  be  seen  in  the  town  of 
Chateau,  in  the  monastery  of  the  order  of  St.  Dominic,  where  they  are 
kept  with  great  devotion. 

The  seventh  person  famous  for  her  particular  devotion  to  St.  Joseph 
is  blessed  Agatha  of  the  holy  Cross,  of  the  same  order  ;  and  it  was  upon 
the  feast  of  the  Purification  that  this  pious  soul  conceived  so  great  a  de- 
votion to  this  saint.  The  occasion  whereof  was  this :  She  had  a  design 
to  act  the  part  of  a  severe  governess,  in  correcting  certain  women,  whom 


THE  GLORIES  OF  ST.  JOSEPH.  255 

she  had  a  little  before  taken  in  a  fault,  thereby  to  frighten  them  from 
falling  again  into  the  like  ;  which  afterward  she  had  a  scruple  of,  fearing 
she  might  have  exceeded  in  her  words  and  manner  of  correction,  where- 
fore she  resolved  to  go  to  confession ;  and  while  she  was  in  the  church 
preparing  herself  for  it,  our  blessed  Lady  appeared  to  her,  with  the  infant 
Jesus  in  her  arms,  accompanied  by  St.  Joseph.  The  surprise  of  so  great 
a  favor  made  her  not  lose  so  good  an  occasion  of  begging  pardon  for  her 
fault,  both  of  the  infant  and  His  Mother,  which  they  granted  her,  and  at 
the  same  time  filled  her  heart  with  so  great  an  abundance  of  joy  and 
comfort,  that  she  spent  the  whole  day  in  thanksgiving  to  them,  consid- 
ering, at  the  same  time,  the  seraphic  affections  St.  Joseph  had,  when  he 
assisted  in  the  temple  of  Jerusalem  at  the  purification  of  our  blessed  Lady. 

Nor  did  she  permit  this  devotion  they  had  enkindled  in  her  heart  toward 
themselves  and  St.  Joseph  to  cool,  but  still  increased  the  fervor  thereof  tow- 
ard the  spouse  of  the  blessed  Virgin,  which  was  encouraged  and  increased 
by  a  vision  she  had,  upon  the  feast  of  this  holy  patriarch,  concerning  his 
life  and  death  ;  wherein  she  understood,  by  divine  inspiration,  that  when 
he  was  at  his  last  gasp,  he  felt  an  extreme  regret  to  quit  the  company 
and  conversation  of  Jesus  and  his  beloved  spouse ;  knowing  that,  after 
the  departure  of  his  soul  from  his  body,  he  was  not  presently  to  enjoy 
God,  but  was  to  expect  this  happiness  after  the  ascension  of  the  Son  of 
God  :  which  grief  continuing,  our  blessed  Saviour  bade  him  not  afflict 
himself  at  this  separation,  for  he  should  quickly  see  Him  and  His  eternal 
Father,  with  an  accomplishment  of  the  chiefest  and  greatest  promises 
God  had  made  by  the  prophets.  These  words  comforted  him,  but  the 
prayers  that  Jesus  made  for  him  in  his  last  agony  comforted  him  far 
more ;  and  so  he  passed  from  this  to  the  next,  in  the  arms  of  his  son  and 
Saviour,  and  in  the  presence  of  the  most  sacred  Virgin,  his  spouse.  The 
consideration  of  these  particular  privileges  with  reason  rendered  the  holy 
virgin  Agatha  more  devoted  than  ever  to  St.  Joseph. 

The  devout  Yolant  de  Silva  deserves  to  have  the  eighth  place  or  rank 
among  the  devotees  of  St.  Joseph.  Her  chief  devotion  was  to  consider 
the  infancy  of  our  blessed  Saviour,  who  was  dressed  in  swaddling  bands 
for  the  love  of  man.  Meditating  upon  this  point  enkindled  her  devotion 
toward  St.  Joseph — she  imagining  his  ears  blessed  with  the  cries  of  this 
blessed  babe ;  his  eyes,  with  beholding  Him  in  all  conditions  ;  his  arms, 
by  being  as  a  cradle  to  rock,  carry,  and  embrace  Him  ;  his  mouth,  by  de- 
claring the  faith  and  affection  of  his  heart,  by  his  words,  and  those  amo- 
rous impressions  of  his  lips  upon  the  infant's  sacred  feet.  This  mystery 
occasioned  her  devotions  also  to  the  holy  innocents,  who,  as  the  Church 
says,  "Not  by  speaking,  but  by  dying,  professed  their  faith."  In  honor 
of  them  she  yearly  said,  one  hundred  and  forty-four  thousand  times,  our 


256  THE  GLORIES  OF  ST.  JOSEPH. 

Lord's  prayer — they  being  so  many  in  number,  as  some  reasonably  sup- 
pose, grounding  their  opinion  upon  what  St.  John  relates  in  the  Apocalypse 
— "They  having  His  name  written  on  their  foreheads"  (Apoc.  xiv.  1), 
for  whom  they  sacrificed  their  lives.  These  devotions  proved  very  ad- 
vantageous to  her  ;  for  St.  Joseph  and  the  holy  innocents,  in  requital,  vis- 
ited her  at  the  hour  of  her  death,  never  quitting  her  until  they  conducted 
her  devout  soul  to  heaven. 

The  ninth  client  of  St.  Joseph  was  the  devout  John  Gerson,  chancel- 
lor of  the  University  of  Paris — no  lover  ever  having  the  like  affection  for 
his  beloved  object  as  he  had  for  St.  Joseph.  He,  having  composed  a 
book,  entitled  it  His  Josephine,  in  honor  of  St.  Joseph.  In  each  of  his 
sermons  he  never  omitted  to  say  something  in  his  praise ;  and  in  having, 
as  I  may  say,  gathered  all  that  can  be  said  to  increase  St.  Joseph's  praise 
and  esteem,  this  work  may  very  well  be  called  a  magazine  of  St.  Joseph's 
praises.  But  the  better  to  judge  of  his  love  to  St.  Joseph,  it  is  necessary 
to  read  what  he  says  of  him ;  as,  that  he  was  sanctified  in  his  mother's 
womb,  as  St.  John  the  Baptist  was  ;  that  he  had  obtained  a  perfect  vic- 
tory over  sensuality,  which  was  always  subject  to  his  reason  :  that  he  was 
confirmed  in  grace ;  that  he  arose  with  our  Saviour  from  the  dead  ;  that 
he  then  appeared  to  his  beloved  spouse,  the  blessed  Virgin  ;  that  no  saint 
in  heaven  is  greater  than  he,  except  the  blessed  Virgin.  So  that  to  hear 
what  he  says,  you  would  believe  God  had  chosen  him  for  St.  Joseph's 
chief  panegyrist,  to  write  and  set  forth  his  praises,  and  that  all  others 
who  have  written  on  this  subject  were  but  his  scholars.  It  was  he  that 
found  out  the  true  elevation  of  the  star,  and  that  its  ascendant  was  next 
to  the  Virgin  Mother,  which  proves  him  a  true  lover  and  client  of  St. 
Joseph. 

The  devout  Henry  Chicot,  canon  of  Chartres,  deserves  the  tenth  place 
among  the  clients  of  St.  Joseph,  all  his  thoughts  being  how  to  augment 
his  honor,  either  by  himself  or  others.  He  undertook  to  write  a  book 
upon  his  marriage  with  the  Mother  of  God,  in  which  he  endeavored  to 
set  forth  his  praises  ;  but,  not  being  able  to  finish  it,  in  order  that  St. 
Joseph  might  lose  nothing  by  his  death,  he  addressed  himself  by  letter 
to  his  friend,  John  Gerson,  obliging  him,  by  all  the  ties  of  friendship  be- 
tween them,  either  to  perfect  this  work  he  had  begun,  or  to  make  one  of 
his  own  upon  the  same  subject ;  which  he  performed,  both  to  satisfy  his 
friend's  piety  and  his  own  devotion  to  St.  Joseph.  The  canon,  also,  that 
he  might  the  better  evidence  his  signal  devotion  to  St.  Joseph,  in  his  last 
will  and  testament  left  a  considerable  sum  of  money,  as  a  foundation  for 
a  yearly  distribution  to  the  canons,  to  oblige  them  daily  to  sing  his  hymn 
and  pray  in  his  honor— thereby  habituating  them  to  the  devotion  of  hon- 
oring and  recommending  themselves  to  this  saint. 


THE  GLORIES  OF  ST  JOSEPH.  257 

Behold,  here,  the  ten  lovers  of  St.  Joseph,  given  us  for  an  example 
how  to  honor  his  merit,  and  how  to  put  ourselves  under  the  shelter  of 
his  powerful  protection,  with  assurance  of  the  considerable  advantages 
we  shall  gain  thereby.  But  he  has  had,  besides  these,  very  many  other 
clients  of  both  sexes,  the  number  of  whom  would  make  too  long  a  list 
for  so  short  a  treatise  ;  yet  I  cannot  omit  naming  a  few  more  of  them  : 
as,  first,  blessed  Joseph  Hermon,  of  the  order  of  St.  Norbert,  who,  for  his 
devotion  to  St.  Joseph,  deserved  to  have  the  name  of  Joseph  given  him 
by  the  blessed  Virgin  ;  who,  as  Surius  relates  in  his  life,  deserved  also 
doing  him  so  great  an  honor  as  to  take  him  for  her  spouse,  because  he 
honored  her  dearest  spouse,  St.  Joseph  ;  and,  as  a  token  of  endearment, 
put  her  little  infant  Jesus  into  his  arms,  that  he  might  carry  Him  therein, 
as  St.  Joseph  had  done.  Father  Peter  Cotton  also,  of  the  Society  of 
Jesus,  so  well  known  over  France  for  his  rare  virtues,  was  also  particular- 
ly devoted  to  St.  Joseph,  which  moved  him  to  secure  that  the  first  church 
in  France  which  was  honored  with  his  glorious  name  should  be  dedicated 
to  him  at  Lyons,  near  Bell-court.  He  had  so  tender  an  affection  for  him 
as  thereby  to  move  St.  Joseph  to  reveal  to  him  the  day  of  his  death,  and 
to  procure  it  upon  his  own  feast.  St.  Bridget  and  St.  Gertrude  were 
commanded  to  be  his  devotees  ;  and  those  happy  Carmelites,  Ann  of 
Bartholomew,  and  Ann  of  Jesus  (who  in  this  imitated  their  foundress, 
St.  Teresa),  were  his  constant  and  fervent  clients.  I  ought  here,  also,  to 
recount  those  writers,  who,  with  so  much  zeal,  have  set  forth  his  perfec- 
tions :  as  St.  Bernard,  St.  Bernardine  of  Sienna,  St.  Chrysostom,  St. 
Gregory  of  Nazianzen,  St.  Peter  Chrysologus,  St.  Thomas  of  Aquin,  the 
late  James  of  Arana,  Charles  Stangel,  Peter  Moreles,  Stephen  Bennet, 
Charles  of  St.  Paul,  and  many  others  who  have  set  forth  his  praises. 
Nor  ought  we  to  forget  those  many  devout  souls  of  our  own  acquaintance 
who  have  had  a  very  great  tenderness  toward  him,  whereof  some  are 
still  living  in  the  world  (when  this  work  was  written)  and  out  of  it  in  re- 
ligion ;  and  others  gone  to  heaven  to  reap  the  fruit  of  their  devotion. 

But  if  these  examples  have  not  force  or  power  enough  to  effect  what 
I  desire,  I  shall  endeavor  to  propose,  in  the  following  chapters,  such  easy 
devotions  to  this  saint  as  will  of  themselves  excite  us  to  practice  them. 


CHAPTER   VI. 

Of  THE  DAILY  DEVOTIONS  THAT  MAY  BE  EXERCISED  TOWARD  ST.  JOSEPH. 

|CTIONS  are  the  proper  language  and  best  expression  of  love,  as 
they  testify,  by  effects,  the  truth  of  our  good  wishes,  and  are 
protestations  to  the  person  we  love.  What  does  the  frequent 
repetition  of  "  I  love  you,  I  honor  you,  great  St.  Joseph,  and 
esteem  you  above  all  saints,  after  the  ever-blessed  Virgin  Mary,"  mean, 
if  this  love  and  honor  stop  here,  and  make  no  further  progress  than  our 
lips? 

All  I  intend  is  to  make  our  love  to  this  saint  no  less  effective  and  af- 
fective ;  not  that  I  require  every  point  I  set  down  to  be  put  in  practice, 
but  I  propose  several,  that  the  pious  reader  may  make  choice  of  that 
which  most  pleases  him  ;  and  all  of  them  are  so  easy  and  profitable  that 
none  but  a  soul  that  is  hardened  against,  or  disgusted  with,  what  con- 
duces to  her  eternal  happiness  can  be  displeased  with  any  of  them. 

The  first  devotion  is,  to  have  an  image  or  picture  in  our  chamber, 
book,  or  oratory  ;  and  this  is  what  his  devout  client,  St.  Teresa,  prac- 
tised, who,  as  her  life  informs  us,  set  up  over  the  gates  of  all  the  monas- 
teries she  founded  the  statues  of  Jesus,  Mary,  and  Joseph,  and  wherever 
she  went  carried  with  her  a  picture  of  St.  Joseph,  which  is  still  kept  at 
Avila,  naming  and  styling  him  the  founder  of  her  order.  And  what  oc- 
casioned this  devotion  was  a  conference  our  Saviour  once  had  with  her, 
after  she  had  communicated  ;  for,  being  crossed  in  the  foundation  of  the 
Monastery  of  St.  Joseph  at  Avila,  Christ  bade  her  use  all  her  endeavors 
to  build  this  monastery,  promising  it  should  be  His  own  work,  and  that 
it  would  be  very  agreeable  to  His  divine  Majesty,  would  redound  much 
to  His  honor,  and  that  He  should  faithfully  be  served  therein,  and  com- 
manded it  to  be  called  the  Monastery  of  St.  Joseph  ;  to  set  up  St.  Joseph's 
and  the  blessed  Virgin's  statues  at  the  gate,  promising  that  He  would  be 
guardian  thereof.  St.  Teresa,  understanding  His  will,  put  all  His  com- 
mands into  execution,  ordering  the  images  to  be  placed  as  He  had  or- 
dained. Perhaps  you  will  tell  me  you  have  neither  house  to  build  nor 
any  foundation  to  make.  Pardon  me  if  I  tell  you  you  lie  under  a  great 
mistake,  since  you  have  a  building  of  perfection  to  raise,  the  foundation 
of  a  virtuous  life  to  lay  ;  you  are  also  to  employ  your  thoughts  about  a 
habitation  that  you  must  live  in  for  eternity.  One  of  the  means  to  com- 
pass this  great  work  of  our  salvation  is  a  tender   devotion  to  St.  Joseph. 


THE  GLORIES  OF  ST.  JOSEPH.  259 

What  devotion,  therefore,  can  be  easier  than  this— to  keep  the  spiritual 
image  of  St.  Joseph  in  our  thoughts,  to  procure  it,  by  carrying  it  in  our 
books,  by  keeping  it  in  our  closet,  by  letting  it  put  us  in  mind  to  call 
upon  Him  whom  the  image  represents,  and  beg  His  assistance  in  all  our 
necessities  ?  By  the  help  of  such  an  image,  a  gentleman  of  Venice  was 
drawn  from  a  most  miserable  to  a  most  happy  state  of  his  soul,  which 
had  otherwise  been  lost.  The  story  I  shall  hereafter  relate  in  the  eleventh 
chapter,  with  several  others,  which  prove  the  care  St.  Joseph  takes  of  the 
spiritual  malady  of  those  who  are  devoted  to  him. 

The  second  devotion  I  propose  is  a  particular  affection  to  some  mys- 
tery of  his  holy  life  ;  such  as  that  of  his  marriage  with  the  blessed  Virgin  ; 
his  flight  into  Egypt  with  our  Saviour,  and  the  blessed  Virgin,  his  spouse  ; 
or  any  other  like  these.  Blessed  Agatha  of  the  holy  Cross  was  wont  to 
fix  her  thoughts  upon  his  happy  death,  in  the  arms  of  our  most  merciful 
Redeemer  ;  and  if  I  knew  to  which  of  these  my  pious  reader's  inclination 
would  most  lead  him,  I  would  promote  his  devotion  thereto  :  but,  instead 
of  this,  to  show  how  pleasing  such  devotions  as  these  are  to  Almighty 
God,  I  will  here  relate  what  happened  to  a  devout  client  of  St.  Joseph,  a 
religious  man  of  the  Monastery  of  Montferat,  in  Spain,  who  was  particu- 
larly devoted  to  his  journey  into  Egypt  with  Jesus  and  His  holy  Virgin 
Mother. 

It  fell  out  that  this  religious  man,  returning  once  very  late  to  his  mon- 
astery, lost  his  way,  and  wandered  so  long  up  and  down  a  mountain 
some  distance  from  it  that  at  length  he  gave  himself  up  for  lost,  by  rea- 
son of  the  contagious  effects  that  were  occasioned  by  the  unwholesome 
fogs  of  that  place,  or  because  he  feared  to  become  a  prey  to  the  merciless 
beasts  of  which  the  place  was  very  full.  His  fears  and  apprehensions  in- 
creased with  the  darkness  of  the  night,  and  caused  him  to  recommend 
himself  to  St.  Joseph,  when,  upon  a  sudden,  he  meets  a  grave  man  lead- 
ing an  ass,  which  had  a  woman  upon  it,  bearing  an  infant  in  her  arms. 
This  happy  meeting  gave  him  wonderful  comfort,  which  was  increased 
when,  asking  the  way  to  the  monastery,  the  man  who  led  the  ass  bade  him 
follow  him,  and  he  would  lead  him  the  right  way.  As  they  went,  their 
discourse  was  of  God,  and  with  so  much  fruit  that  never  did  the  religious 
man,  even  in  prayer,  feel  the  like  sweetness,  which  was  acccompanied 
with  no  less  joy  when  he  saw  himself  enter  the  village  in  which  the  mon- 
astery was  ;  which  joy  was  followed  by  no  less  astonishment  when,  on  a 
sudden,  his  guide  disappeared,  as  soon  as  he  had  thus  brought  him  out  of 
all  danger  ;  which  gave  him  presently  the  assurance  that  it  was  St.  Joseph 
who  had  brought  him  out  of  this  trouble  and  danger  he  was  in,  whereby 
his  devotions  to  this  great  saint  were  increased,  and  also  to  that  particu- 
lar part  of  his  life  to  which  he  was  before  so  much  devoted. 


260  THE  GLORIES  OF  ST.  JOSEPH. 

The  third  devotion  is,  to  say  every  day,  or  at  least  once  a  week,  his 
little  office  f«>r  the  greater  convenience  of  those  who  desire  to  make  use 
thereof.  This  office  contains  a  continual  praise  of  St.  Joseph,  in  which 
sonic  of  his  devotees  who  say  it  daily,  others  who  say  it  every  Saturday, 
find  great  comfort,  and  no  less  profit  also  ;  and  the  great  advantage 
that  the  clients  of  St.  Joseph  experience  is  his  readiness  always  to  ac- 
knowledge them  as  such,  and  to  assist  them  accordingly,  as  appears  by 
what  some  years  since  happened  at  Loudun  in  France. 

The  prioress  of  the  Ursulines  of  Loudun,  named  in  religion  Sister 
Jane  of  the  Angels,  of  the  house  of  Cose,  was  possessed  by  an  evil'  spirit 
called  Leviathan,  who  exercised  extraordinary  violences  and  cruelties 
toward  her.  She,  not  knowing  how  better  to  defend  herself  against  his 
tyranny,  made  a  vow  to  say  every  day  the  office  of  St.  Joseph  for  a  whole 
year,  and  weekly  to  do  some  penance  in  his  honor,  to  obtain,  by  his  power- 
ful intercession,  a  freedom  from  the  persecution  she  suffered  from  this 
her  infernal  enemy.  Two  or  three  days  after  she  had  made  this  vow,  the 
wicked  spirit  left  her  at  the  first  exorcism,  leaving  a  cross  on  the  forehead 
of  the  said  religious,  as  the  exorcist  had  enjoined  him ;  and  at  the  same 
time  another  devil  cried  out,  "  St.  Joseph  is  come,  and  has  caused  Levia- 
than to  depart." 

The  fourth  devotion  is,  daily  to  recite  the  Litany  of  St.  Joseph,  which 
contains  all  the  chief  passages  of  his  life,  together  with  all  the  extraordi- 
nary privileges  God  bestowed  upon  him  ;  and  having  lately  seen  a  manu- 
script of  a  certain  religious  of  the  order  of  St.  Bennet,  in  which  were  set 
down,  among  some  particular  devotions  to  St.  Joseph,  a  little  litany 
composed  in  his  honor  in  an  alphabetical  order,  which  pleased  me  much, 
in  facilitating  the  memory  in  relating  it,  I  therefore  take  occasion  of 
giving  it  in  English  in  the  same  order ;  which,  if  you  like  not,  you  may 
make  use  of  the  great  litany,  which  you  will  find  in  the  Office  of  St. 
Joseph,  with  the  Prayer,  in  their  proper  place. 

THE    ALPHABETICAL    LITANY    OF    ST.    JOSEPH. 

Lord,  have  mercy  on  us. 

Christ,  have  mercy  on  us. 

Lord,  have  mercy  on  us. 

Jesus,  receive  our  prayers. 

Lord  Jesus,  grant  our  petitions. 

O  God  the  Father,  Creator  of  the  world,  have  mercy  upon  us. 

O  God  the  Son,  Redeemer  of  mankind,  have  mercy  upon  us. 

O  God  the  Holy  Ghost,  perfecter  of  the  elect,  have  mercy  upon  us. 

Holy  Trinity,  one  God,  have  mercy  on  us. 


SI 

Si 


THE  GLORIES  OF  ST.  JOSEPH.  261 

Holy  Mary,  spouse  of  St.  Joseph, 

Holy  Joseph,  advocate  of  the  humble, 

Holy  Joseph,  blessed  among  men, 

Holy  Joseph,  confirmed  in  grace, 

Holy  Joseph,  defender  of  the  meek, 

Holy  Joseph,  exiled  with  Christ  into  Egypt, 

Holy  Joseph,  favorite  of  the  King  of  heaven, 

Holy  Joseph,  guardian  of  the  Word  incarnate, 

Holy  Joseph,  honored  among  men, 

Holy  Joseph,  idea  of  humility  and  obedience, 

Holy  Joseph,  kind  intercessor  of  the  afflicted, 

Holy  Joseph,  lily  of  chastity  and  temperance, 

Holy  Joseph,  mirror  of  silence  and  resignation, 

Holy  Joseph,  nursing-father  to  the  Son  of  God, 

Holy  Joseph,  obsequious  servant  to  the  Son  of  the  Virgin  Mary, 

Holy  Joseph,  patron  of  the  industrious  and  innocent, 

Holy  Joseph,  quintessence  of  all  virtue, 

Holy  Joseph,  ruler  of  the  family  of  Jesus, 

Holy  Joseph,  spouse  of  the  ever  blessed  Virgin, 

Holy  Joseph,  theatre  of  all  glorious  privileges, 

Holy  Joseph,  union  of  all  Christian  perfections, 

O  Lamb  of  God,  who  takest  away  the  sins  of  the  world,  spare  us,  O  Lord. 

O  Lamb  of  God,  who  takest  away  the  sins  of  the  world,  hear  us,  O  Lord. 

O  Lamb  of  God,  who  takest  away  the  sins  of  the  world,  have  mercy  on  us. 

Pray  for  us,  O  holy  Joseph. 

That  we  may  be  made  worthy  of  the  promises  of  Christ. 

The  Prayer. 

Assist  us,  O  Lord,  we  beseech  thee,  by  the  merits  of  the  spouse  of  thy 
most  holy  Mother,  that  what  our  unworthiness  cannot  obtain,  may  be 
given  us  by  his  intercession :  Who  livest  and  reignest  with  the  Father,  in 
the  unity  of  the  Holy  Ghost,  world  without  end.     Amen. 

The  better  to  excite  you  to  a  practice  of  this  devotion,  and  of  reciting 
the  litany  of  this  great  saint,  I  shall  here  set  down  some  particular  favors 
obtained  by  the  recital  of  them,  either  every  day,  or  only  for  a  certain 
time. 

The  religious  of  the  order  of  St.  Ursula  had  a  design  of  settling  them- 
selves at  Lambesa,  in  Provence,  upon  hopes  given  them  of  effecting  it,  by 
some  inhabitants  of  that  place  ;  wherefore  they  removed  thither,  but  found 
so  little  satisfaction  at  their  first  arrival,  meeting  with  so  many  difficulties, 
that  they  could  not  so  much  as  find  a  house  to  live  in.  They  resolved  to 
return  to  Aix  ;  but  first  had  recourse  to  St.  Joseph,  whom  they  had  taken 


262  THE  GLORIES  OF  ST.  JOSEPH. 

for  their  protector  in  their  design,  and  resolved  for  nine  days  together  to 
say  his  litany  after  Mass  ;  but  what  appeared  as  a  wonderful  effect  of  their 
devotion,  before  the  end  of  the  nine  days  a  priest  of  great  worth  and  au- 
thority, who  had  built  a  house  and  a  church  adjoining  it,  in  honor  of  St. 
Teresa,  near  the  town,  came  to  find  out  the  superior,  to  make  her  an  offer 
of  the  church  and  house,  and  to  put  her  in  possession  of  all  things  else  be- 
longing thereto :  which  offer  they  accepted,  and  presently  the  religious 
took  possession  of  it,  and  were  settled  there  by  the  especial  favor  of  St. 
Joseph,  who  not  only  took  them  into  his  particular  charge,  but  placed 
them  under  the  protection  of  his  great  and  dear  child,  St.  Teresa,  in  a  house 
and  church  where  she  was  greatly  honored,  and  where  she  desired  her 
great  patron,  St.  Joseph,  should  be  honored  also. 

Fifth,  say  at  least  the  prayer  at  the  end  of  the  litany,  every  day,  or 
very  often  ;  this  being  a  short  but  a  substantial  and  pleasing  devotion  to 
him  whose  qualities  cannot  but  invite  us  to  make  use  of  it,  and  thereby 
to  imitate  the  canons  of  Chartres,  who  daily  recite  it,  as  well  to  satisfy 
their  own  devotion  as  to  comply  with  the  pious  desires  of  the  devout  Henry 
Chicot,  their  benefactor  and  the  founder  of  this  devotion. 

I  cannot  here  omit  what  will  authorize  this  devotion,  by  relating  how 
great  an  advantage  it  procured  a  religious  house  of  nuns,  as  I  heard  from 
the  mouth  of  their  superior  a  few  months  ago  (when  this  was  written). 
This  monastery  had  not  received  any  novices  for  a  long  time,  which  much 
afflicted  the  religious  ;  wherefore,  the  superior  thought  it  necessary  to  have 
recourse  to  St.  Joseph  to  beg  his  assistance :  and  therefore  they  resolved  for 
six  months  together  daily  to  recite  his  prayer  after  Mass  for  this  intention, 
which  all  the  religious  cheerfully  performed.  The  devotion  was  no  sooner 
begun,  than  a  young  lady  with  a  good  fortune  offered  herself  to  live  and 
die  with  them  in  God's  service ;  which  favor  will  never  be  forgotten  by 
that  community,  and  has  obliged  them  to  a  constant  confidence  in  St. 
Joseph  as  a  father,  particularly  this  his  child,  for  having  procured  such  a 
favor  to  them  and  her,  by  his  powerful  intercession. 

,  Sixth,  you  may  assign  one  day  in  the  week  for  the  exercise  of  some 
particular  devotion  in  honor  of  St.  Joseph.  Saturday  seems  to  me  the 
most  proper  day,  upon  which  he  may  be  jointly  honored  with  his  most 
amiable  spouse.  It  is  now  a  devotion  practiced  by  some  pious  souls,  to 
dedicate  each  day  in  the  week  to  some  particular  devotion :  as,  Sunday, 
to  the  honor  of  the  blessed  Trinity  and  the  angel  guardian  ;  Monday,  to 
the  honor  of  God  the  Father,  and  for  the  souls  in  purgatory  ;  Tuesday, 
to  God  the  Son  and  St.  Ann  ;  Wednesday,  to  God  the  Holy  Ghost,  and 
the  patron  whose  name  we  bear ;  Thursday,  to  the  honor  of  the  blessed 
sacrament,  and  St.  Barbara,  who  rewards  her  clients  with  entreating  of 
God  that  they  may  receive  their  viaticum,  or  communion,  before  death  ; 


THE  GLORIES  OF  ST.  JOSEPH.  26 


o 


Friday,  to  the  honor  of  the  passion  of  our  Saviour,  and  to  St.  Francis  of 
Assisium ;  and  Saturday,  to  the  honor  of  the  Mother  of  God,  and  St.  Jo- 
seph, her  spouse.  It  is  not  convenient  I  should  here  suggest  what  each 
one  should  do  that  day,  but  leave  it  to  the  devotion  with  which  each  one 
shall  feel  himself  inspired ;  for  example,  some  good  work — as  the  giving 
of  alms,  the  doing  some  penance,  or  performing  any  of  the  devotions  be- 
forementioned,  or  whatever  else  the  Holy  Ghost  shall  inspire  you  with. 
Let  it  be  performed  this  day  in  honor  of  the  person  to  whom  you  design 
your  devotion. 

The  seventh  devotion  may  be  to  call  to  mind  the  memory  of  the  seven 
dolors  or  griefs  that  afflicted  St.  Joseph ;  or  of  the  seven  joys  that  were  a 
great  comfort  to  him  throughout  his  whole  life.  This  was  a  devotion  that  St. 
Joseph  himself  taught  to  two  religious  men  of  the  holy  order  of  St.  Francis, 
after  he  had  delivered  them  from  the  danger  of  death ;  who,  being  cast 
away  at  sea,  happily  laid  hold  of  a  plank,  upon  which  they  were  tossed 
to  and  fro  upon  the  waves  for  three  days  and  nights.  In  their  danger 
and  affliction  their  whole  recourse  was  to  St.  Joseph,  begging  his  assist- 
ance in  their  sad  condition :  who  appeared  in  the  habit  of  a  young  man 
of  beautiful  features,  and  encouraged  them  to  confide  in  his  assistance, 
and,  as  their  pilot,  conducted  them  into  a  safe  harbor.  They,  desirous  to 
know  who  their  benefactor  was,  asked  his  name,  that  they  might  grate- 
fully acknowledge  so  great  a  blessing  and  favor.  He  told  them  he  was 
St.  Joseph,  and  advised  them  daily  to  recite  "Our  Father"  and  "Hail 
Mary  "  seVen  times,  in  memory  of  his  seven  dolors  or  griefs,  and  of  his 
seven  joys.     Having  said  this  he  disappeared. 

The  Seven  Dolors  of  St.  Joseph. 

1.  The  grief  which  filled  the  mind  of  St.  Joseph  at  the  idea  of 
forsaking  his  Virgin  spouse,  when  she  had  conceived  by  the  Holy 
Ghost. 

2.  St.  Joseph's  beholding  the  child  Jesus  shivering  with  cold  in  the 
manger,  and  so  miserably  accommodated. 

3.  St.  Joseph's  beholding  Christ  shedding  His  sacred  blood,  in  the  cere- 
mony of  circumcision. 

4.  The  words  of  Simeon  on  the  day  of  purification,  "That  a  sword 
shall  pierce  the  blessed  Virgin's  heart." 

5.  Christ's  flight  into  Egypt,  occasioned  by  the  persecution  of  Herod. 

6.  The  fear  St.  Joseph  had  on  his  return  from  Egypt,  hearing  that 
Archelaus  reigned. 

7.  St.  Joseph's  seeking  the  infant  Jesus,  when  returning  from  Jeru- 
salem. 


264  THE  GLORIES  OF  ST.  JOSEPH. 

The  Seven  Joys  of  St.  Joseph. 

i.  The  consoling  message  of  the  angel,  "Joseph,  son  of  David,  do  not 
fear ;  take  Mary  for  thy  wife,  for  that  which  is  conceived  in  her  is  of  the 
Holy  Ghost." 

2.  His  hearing  the  angelic  salutation  ;  the  adoration  of  the  shepherds, 
and  beholding  the  three  kings  prostrate  before  the  infant  God. 

3.  His  pronouncing  the  most  sacred  and  saving  name  of  Jesus,  as  the 
eternal  Father  had  ordained  by  the  angel. 

4.  What  Simeon  said,  that  "  Christ  should  be  a  light  to  the  Gentiles, 
the  glory  of  Israel,  and  the  resurrection  of  many." 

5.  The  falling  down  of  the  Egyptian  idols  at  the  approach  of  the  Son 
of  God. 

6.  Commanded  by  an  angel  from  heaven  to  return  home  with  Jesus 
and  His  Virgin  Mother. 

7.  His  finding  Jesus  in  the  temple,  sitting  among  the  doctors,  who 
were  astonished  at  His  wisdom. 

These  good  religious  men  daily  meditated  upon  these  piercing  dolors 
and  comfortable  joys  of  their  charitable  deliverer ;  and,  performing  his 
commands,  continued  his  devout  clients  all  their  lives,  hereby  honoring 
so  powerful  a  protector  ;  whom  he  told,  moreover,  as  may  be  seen  in  Pe- 
ter Moreles,  that  he  would  afford  the  like  assistance  to  all  who  shall  prac- 
tise this  devotion  in  all  their  necessities,  but  most  particularly  at  the  hour 
of  their  death.  Wherefore,  it  will  be  our  own  fault  if  we  enjoy  not  the 
same  happiness  of  obtaining  his  favor,  by  rendering  him  the  like  services  ; 
he  esteeming  nothing  more  than  the  good  will  of  his  clients,  expressed 
after  this  manner. 

Eighth,  to  lead  a  life  full  of  that  constant  interior  and  exterior  resig- 
nation, in  thought,  word,  and  deed,  to  the  will  of  God,  as  St.  Joseph  did  ; 
in  which  he  took  so  great  a  pleasure  that  his  ordinary  aspiration  was, 
"  Oh,  that  I  may  but  live  to  see  the  will  of  God  entirely  fulfilled  ! "  This 
was  his  ordinary  aspiration  and  only  desire,  as  the  Mother  of  God  revealed 
to  St.  Bridget ;  adding,  that  this  was  the  cause  why  he  was  so  great  and 
glorious  in  heaven.  There  is  nothing,  therefore,  so  easy  as  to  imitate  him 
in  this  point,  by  often  saying  every  day,  "  God's  will  be  done ;  I  desire 
to  live  only  to  fulfill  the  will  of  God."  We  should  at  least  accustom  our- 
selves, as  soon  as  we  awake,  constantly  to  begin  the  day  with  this  act  of 
conformity,  in  resigning  ourselves  punctually  to  the  will  of  God  ;  it  being 
the  most  sublime  of  all  acts  of  virtue,  and  the  crown  of  all  perfection. 


CHAPTER    VII. 

WHAT   DEVOTIONS    ARE    TO    BE    SAID    TO    ST.    JOSEPH    UPON    HIS    FEAST. 

HERE  is  no  place  throughout  the  world,  where  the  feast  of  St. 
Joseph  is  kept  with  greater  solemnity  than  in  Canada,  a  coun- 
try in  the  northwestern  part  of  America ;  he  being  the  father, 
patron  and  protector  of  New  France.  For  this  reason  his  feast  is  solemnly 
kept  there  ;  and  'that  we  may  see  how  it  is  kept,  I  will  here  set  down 
what  I  took  out  of  a  relation,  printed  in  the  year  1637.  The  manner  in 
which  they  celebrate  it  is  as  follows :  '  Upon  the  vigil  of  his  feast  the 
standard  of  Quebec  is  set  up  upon  one  of  the  chief  bastions  ;  and  at  the 
discharge  of  a  cannon  or  warning-piece,  the  governor  of  the  place  causes 
artificial  fireworks  to  be  lighted. 

On  the  one  side  there  is  raised  a  pillar,  upon  which  there  appears  the 
name  of  St.  Joseph  in  fire,  in  very  large  characters  ;  over  which,  from  a 
crown  of  stars  made  in  fireworks,  are  cast  out  a  great  number  of  serpents, 
that  fly  into  the  air  ;  and  behind  it  are  placed  a  great  many  rockets,  which 
also  fly  to  a  great  height,  and  there  break  into  many  stars,  which  fall 
upon  them. 

Near  this  pillar  is  raised  a  fair  castle,  richly  painted,  and  set  out  with 
a  great  variety  of  colors,  flanked  with  four  towers,  beset  with  so  many 
lights  and  fireworks  as  enlighten  the  battery,  which  is  surrounded  with 
a  great  many  flaming  spears  ;  and  a  great  number  of  flags,  bespangled 
with  fire,  appear  from  the  tops  of  the  towers,  from  which  there  contin- 
ually ascend  a  great  many  serpents  made  in  fireworks,  six  and  six  at  a 
time,  at  an  equal  distance  from  each  other ;  and  also  many  dozens  of 
great  rockets,  twelve  at  a  time,  resting  some  while  between  each  dozen. 
At  the  close  of  the  evening,  the  governor  of  Quebec,  accompanied  with 
all  his  officers,  in  sight  of  a  great  number  of  savages  who  live  round  the 
country,  come  to  see  the  solemnity,  sets  fire  to  these  machines  ;  the  won- 
derful sight  whereof  gives  great  occasion  to  the  savages  to  honor  and 
esteem  St.  Joseph,  for  whom  they  perceive  the  Christians  have  so  great  a 
veneration.  Upon  the  day  of  his  feast,  they  also  express  very  great  de- 
votion in  all  their  churches,  where  all  things  are  performed  with  great 
solemnity  ;  giving  thanks  to  God  for  having  done  them  the  honor  to 
bestow  St.  Joseph  upon  them  for  their  protector,  whom  He  had  made 
guardian  to  His  Son  Jesus  Christ,  the  Word  incarnate. 


266  THE  GLORIES  OF  ST.  JOSEPH. 

From  the  consideration  of  this  solemnity  and  devotion  to  St.  Joseph  in 
Canada,  let  us  consider  what  we  may  also  practise  upon  the  same  feast ; 
that  as  they  do  what  they  can  to  observe  it  with  due  solemnity,  so  we 
may  do  the  like ;  not  so  much  by  exterior  marks  of  joy,  which  are  very 
laudable,  as  by  exercising  interior  devotion  and  fervor  in  all  our  actions  ; 
to  increase  thereby  the  glory  of  this  saint,  and  move  him  to  advance  us 
in  perfection,  for  the  secure  obtaining  our  salvation.  For,  if  there  be  a 
feast  in  the  whole  year,  next  to  those  of  our  Saviour  and  blessed  Lady,  in 
which  we  may  hope  for  a  grant  of  our  petitions,  it  is  that  of  St.  Joseph  ; 
since  St.  Teresa  assures  us,  in  the  sixth  chapter  of  her  life,  that  whatsoever 
we  ask  through  Jesus  Christ  upon  his  feast,  shall  either  have  a  successful 
grant,  or  be  changed  into  a  grant  of  something  else  more  beneficial  for 
the  soul  of  the  petitioner. 

But  if  you  desire  to  know  more  particularly  how  to  spend  the  day  of 
his  feast  with  piety  and  profit,  I  will  here  set  down  six  devotions,  of  which 
you  may  take  your  choice.  I  suppose  you  observe  the  feast  of  his  espous- 
als, which  the  Church  keeps  on  the  22d  of  January,  as  well  as  the  feast 
of  his  return  out  of  Egypt,  on  the  1 7th  of  the  same  month  ;  and  the  memory, 
also,  of  his  flight  into  Egypt,  upon  the  22d  of  December.  These  are  unani- 
mously agreed  upon  by  all,  but  some  differ  about  his  chief  feast,  which 
the  Greeks  celebrate  on  the  26th  of  December,  the  day  after  Christmas, 
as  Cardinal  Baronius  relates  in  his  Martyrology.  Others  observe  it  on  the 
26th  of  June,  the  Eastern  Church  assuring  us  that  he  died  on  that  day. 
But  setting  aside  these  days,  we  follow,  as  we  ought  to  do,  the  ordination 
of  the  Catholic  Church,  of  keeping  it  on  the  19th  of  March.  Wherefore, 
I  shall  here  suggest  how  to  spend  this  day  profitably  :  proposing  six  dif- 
ferent devotions,  any  of  which  you  may  make  use  of  according  as  you 
find  yourself  inclined. 

The  first  devotion,  is,  to  follow  the  practice  of  the  Carthusians,  by  ob- 
serving his  feast  as  of  precept,  though  the  place  we  live  in  should  not 
observe  it  as  such  ;  performing  this  acknowledgment  of  the  many  bene- 
fits received  from  him.  It  is  also  solemnized  after  this  manner  by  the 
children  of  St.  Teresa  ;  imitating  in  this  their  glorious  foundress.  More- 
over, the  fathers  of  the  oratory  kept  it,  who  had  nothing  nearer  at  heart 
than  Jesus,  Mary,  and  Joseph.  The  children,  also,  of  St.  Francis  Sales, 
who  are  of  the  religious  order  of  the  Visitation,  in  this  make  known  their 
own  and  their  founder's  inclinations  ;  and  the  nuns  of  the  Word  Incarnate, 
or  the  Annunciates,  from  their  first  beginning  put  themselves  under  his 
happy  protection. 

The  manner  of  celebrating  his  feast  is  the  same  as  we  celebrate  the 
feasts  of  other  saints  :  some  fast  upon  the  eve  in  his  honor  ;  others  per- 
form a  penance  and  mortification  for  the  same  ;  some  communicate  upon 


THE  GLORIES  OF  ST.  JOSEPH.  267 

his  feast ;  others  abstain  from  all  servile  works  ;  some  give  more  time  to 
prayer  than  upon  other  days  ;  others  read  his  life  ;  some  spend  the  day  in 
more  religious  exercises,  performing  all  this  in  testimony  of  their  love  to 
St.  Joseph. 

The  second  devotion  is  to  take  him  for  your  special  patron  for  the  fol- 
lowing year  ;  or,  should  you  already  have  chosen  him  for  such,  then  to 
make  choice  of  him  for  effecting  some  particular  affair  you  have  in  hand 
of  importance.  Resolve  to  perform  some  devotions  to  him  for  this  inten- 
tion, for  the  space  of  some  months,  as  the  necessity  or  length  of  your 
affairs  shall  require. 

Mother  Jane  of  the  Angels,  of  whom  I  have  already  spoken,  begged 
of  St.  Joseph  upon  New  Year's  Day,  that  he  would  take  her  for  that  year, 
1636,  into  his  protection,  and  by  his  powerful  intercession,  obtain  of  our 
Saviour  the  blessing  of  her  being  delivered  from  all  interior  or  exterior 
impediments  in  God's  service ;  and  to  dispossess  her  of  those  devils  that 
tormented  her,  and  free  her  from  whatever  else  kept  or  retarded  her 
soul  from  the  union  of  his  divine  love.  The  night  following,  as  she  fell 
asleep,  she  seemed  to  feel  a  more  particular  devotion  than  ordinary,  ac- 
companied with  an  incredibly  sweet  smell,  quite  different  from  all  other 
scents  that  are  to  be  found  in  the  perfumes  of  the  world ;  and,  at  the 
same  time  she  heard  a  voice,  that  said  to  her,  "  Behold  him  to  whom  thou 
hast  commended  thyself."  Hereupon  the  holy  patriarch  St.  Joseph  came 
into  her  mind,  and  her  heart  was  filled  with  an  extraordinary  veneration 
for,  and  love  of,  him.  She  seemed  in  her  sleep  to  see  such  a  dazzling 
light,  as  far  exceeded  the  brightness  and  splendor  of  the  sun,  within  which 
she  beheld  a  countenance  full  of  wonderful  majesty  ;  so  beautiful  that 
she  neither  found  words  to  express  it,  nor  any  comparison  whereby  to 
discover  her  thoughts. 

After  all,  the  person  spoke  to  her  as  follows  :  "  Preserve  patience  and 
constancy  in  these  difficulties  you  suffer  ;  support  them  with  resignation, 
and  endeavor  to  forget  yourself,  for  God  has  favors  in  store  to  bestow 
upon  you.  Tell  your  exorcist,  that  if  men  labor  not  for  your  recovery, 
God  will  make  it  His  own  work.  By  all  means  let  him  continue  his  endeav- 
ors, and  God,  by  his  ministry,  will  expel  the  devil,  that  most  of  all  hinders 
your  devotions."  This  being  said,  all  vanished,  except  the  perfume,  which 
lasted  so  strong  for  some  time.,  that  when  she  awoke,  she  thought  her 
chamber  had  been  perfumed. 

Her  thoughts  were  taken  up  the  entire  day  following,  with  a  confi- 
dence in  our  Saviour,  and  with  the  assurance  of  the  assistance  of  St. 
Joseph.  Nor  was  she  deceived  :  for,  five  days  after,  upon  the  feast  of  the 
Epiphany,  she  found  the  effect  of  her  protectors  intercession,  by  being 
dispossessed  of  that  devil  that  so   maliciously  interrupted  her  devotions  ; 


268  THE  GLORIES  OF  ST.  JOSEPH. 

the  father  exorcist  commanding  him,  in  the  presence  of  all  the  spectator.-, 
that  for  a  mark  of  his  going  out,  he  should  write  the  name  of  Mary  upon 
her  hand,  as  he  did,  although  not  without  great  difficulty  and  repugnance  ; 
fixing  this  name  in  very  legible  characters,  immediately  above  St.  Joseph's, 
which  had  been  written  there  before,  upon  the  going  out  of  another  devil  : 
and  these  names,  during  her  whole  life,  appeared  as  clear  and  distinct  as 
they  did  the  first  day,  which  I  myself  was  an  eye-witness  of,  as  the  said 
religious  passed  by  Lyons  to  go  to  Anessy,  to  visit  the  tomb  of  St.  Francis 
of  Sales,  in  the  year  1638.  I  say  nothing  of  the  names  of  Jesus  and  St. 
Francis  of  Sales,  that  were  to  be  seen  on  the  back  of  the  same  hand, 
written  at  the  command  of  the  exorcist,  as  a  mark  of  these  devils'  quitting 
their  possession  ;  which,  by  God's  permission,  they  had  taken  from  her 
body ;  that  being  not  so  much  to  my  purpose,  which  is  only  to  declare 
how  much  it  conduced  to  her  happiness  to  have  recourse  to  St.  Joseph  for 
his  protection,  upon  his  own  or  any  other  feast. 

The  third  devotion  that  may  be  performed  to  St.  Joseph,  is,  to  take 
him  for  our  chief  patron  and  advocate  during  our  whole  life,  and  yearly 
to  renew  this  resolution  upon  his  feast.  I  know  a  religious  person  of  our 
society,  who  constantly  practises  this  devotion  every  year  ;  offering  him- 
self to  him,  by  the  recital  of  a  prayer,  similar  to  our  sodalities  to  our  blessed 
Lady,  erected  in  our  colleges,  as  publicly  recited  at  their  reception.  I  do 
not  persuade  you  to  perform  this  exercise  every  day,  lest  to  some  it  might 
appear  too  great  a  burden,  but  only  once  a  year,  upon  his  chief  feast ; 
which  his  true  clients  cannot  think  too  much  to  perform  :  and  the  first 
time  we  make  use  of  this  prayer  it  is  fit  to  choose  him  for  our  particular 
patron  and  protector.  The  prayer  is  short,  and  therefore  I  shall  insert  it 
here: 

"  O  holy  Joseph,  spouse  of  the  most  blessed  Virgin  Mary,  I  [N.  N.] 
choose  you  this  day  for  my  special  advocate  and  patron  ;  and  do  firmly 
purpose  never  to  forsake  you,  nor  to  say,  do,  nor  suffer  any  under  my 
charge  to  say  or  do  anything  against  your  honor.  I  therefore  earnestly 
beseech  you  that  you  will  please  to  take  me  for  your  perpetual  and  con- 
stant servant,  and  to  assist  me  in  all  my  actions,  especially  in  the  hour  of 
my  death.     Amen." 

Make  a  firm  resolution  to  keep  this  purpose,  and  renew  it  often,  at 
holy  Communion,  or  when  you  visit  the  blessed  sacrament ;  whereby  you 
will  render  this  devotion  pleasing  to  God,  honorable  to  the  saints,  and 
profitable  to  yourself. 

The  fourth  devotion  may  either  be  to  offer  mass  (if  a  priest),  or  get  a 
priest  to  ofifer  one  in  honor  of  St.  Joseph.  That  piece  of  the  Eastern 
Church  history,  which  was  found  and  offered  to  Pope  Adrian  VI.  as  au- 
thentic, assures  us  that  Christ,  assisting  St.  Joseph  at  his  death,  gave  him 


THE  GLORIES  OF  ST.  JOSEPH.  269 

His  blessing,  and  promised  to  give  the  same  to  all  those  who  should  offer 
sacrifice  to  God,  in  honor  of  St.  Joseph,  upon  the  day  of  his  glorious 
death,  the  19th  of  March.  But  we  have  no  sacrifice  but  that  of  the  holy 
Mass.  What  greater  blessing  can  we  have,  than  the  sacrifice  of  the  Son 
of  God,  who  was  promised  to  us  ?  Were  this  not  true,  yet  all  that  we  can 
perform  is  considerable.  All  that  is  of  any  worth,  or  that  conduces  to 
the  glory  of  any  saint,  is  included  in  the  oblation  of  the  divine  sacrifice 
of  the  Mass,  wherein  Jesus  Christ  is  offered  in  thanksgiving  to  His  eternal 
Father,  for  all  those  favors  and  benefits  He  has  heaped  upon  all  saints, 
and  particularly  St.  Joseph,  raising  him  to  so  eminent  a  glory  and  dignity. 

The  fifth  devotion  is,  to  give  alms,  or  bestow  a  dinner  upon  some  poor 
man  or  widow,  in  honor  of  St.  Joseph  ;  and  if  you  please,  for  the  same 
end,  relieve  a  poor  woman  and  her  little  infant,  to  honor  the  created 
trinity,  the  infant  Jesus,  Mary,  and  Joseph  ;  and  to  encourage  you  to  so 
pious  a  work,  St.  Vincent  Ferrerius  recounts  a  wonderful  story  of  a  gentle- 
man at  Valence,  who  was  very  devout  to  all  these  three  ;  and,  among  the 
rest  of  his  devotions,  used,  every  Christmas  Day,  to  invite  a  woman  with 
a  suckling  child,  and  an  old  man,  to  dine  with  him,  and  all  this  for  the 
love  he  bore  to  Jesus,  Mary,  and  Joseph.  This  charity  and  devotion  were 
so  pleasing  to  God,  that  upon  his  death-bed  he  had  the  comfort  to  see  them, 
who,  as  he  departed,  gave  him  this  comfortable  invitation  to  paradise  : 
1  Friend,  you  have  every  year  invited  us  to  a  feast  in  your  house  ;  come, 
now,  and  we  will  receive  you  to  our  feast,  and  into  a  dwelling-place  of 
the  blessed,  there  to  reign  with  us  and  them  in  all  sorts  of  contentment, 
as  long  as  a  happy  eternity  shall  last."  Who  can  conceive  how  God  re- 
wards even  the  least  service  we  do  to  Him  or  His  saints  ?  I  wish  we 
could  always  think  upon  this,  and  practise  what  these  thoughts  move  us 
to  perform. 

The  sixth  devotion  to  St.  Joseph  is,  to  meditate  upon  the  virtues, 
mysteries,  or  chief  passages  of  his  life.  The  morning  before  or  after  Com- 
munion is  the  most  proper  time  for  meditation,  because  the  afternoon  is 
reserved  for  evensong,  sermon,  or  some  other  works  of  charity  :  as,  visit- 
ing the  sick  in  hospitals,  or  comforting  and  relieving  prisoners.  How  and 
when  these  meditations  are  to  be  used,  I  shall  declare  in  the  following 
chapter. 


CHAPTER  VIII. 

DEVOTIONS    TO    ST.    JOSEPH    DURING    THE    OCTAVE   OF   HIS  FEAST,    OR   ACCORDING 
TO   THE    OPPORTUNITY    OR   AFFECTION    OF  HIS  CLIENTS. 

CANNOT  think  there  is  a  better  means  to  pass  the  octave  of  St. 
Joseph  with  devotion  and  profit  than  by  the  consideration  of  his 
life  and  death,  and  the  contemplation  of  his  glory  in  heaven. 
Such  reflections  as  these  will  increase  our  love  and  affection 
toward  him,  and  move  us  to  earnest  and  efficacious  attempts  to  imitate 
his  transcendent  virtues.  However,  as  some  may  not  have  an  opportunity 
of  making  these  meditations,  and  that  those  who  know  not  how  to  med- 
itate may  make  use  of  them,  instead  of  spiritual  reading,  I  have  made 
the  meditations  longer  than  ordinary,  which  you  will  find  at  the  end  of 
this  book.  There  are  eight  of  them  in  all,  for  each  day  of  the  octave  of 
his  feast,  in  which  are  briefly  contained  the  chief  passages  of  the  life,  death, 
and  glory  of  St.  Joseph  ;  and  although  the  reading  of  them  for  your 
spiritual  lecture  will  be  very  profitable,  yet  they  will  produce  far  greater 
profit  and  comfort  in  your  soul,  if  you  meditate  upon  them,  whereby  you 
will  render  a  far  greater  devotion  to  St.  Joseph  than  by  the  reading  of 
them. 

We  have  declared  already,  that  all  the  devotions,  honors,  and  respects 
that  are  rendered  to  other  saints,  ought  to  be  given  to  St.  Joseph  ;  for 
whoever  loves  him  as  he  deserves  must  think  he  never  can  sufficiently 
honor  him,  his  merits  exceeding  all  honors  and  devotions  that  can  be  paid 
to  him.  Wherefore,  I  should  advise  you  to  cause  a  Mass  to  be  offered  in 
his  honor,  or  to  perform  some  good  work  of  charity  or  penance.  You 
may  say  I  invite  you  only  to  such  a  general  testimony  of  affection  as  we 
give  to  all  other  saints  ;  I  will  here  propose  to  you  such  a  general  devotion 
as  Mother  Jane  of  the  Angels,  superior  of  the  Ursulines,  practised  with 
admirable  success  ;  who  proposed,  for  her  deliverance,  to  communicate 
nine  days  together,  in  honor  of  St.  Joseph.  Upon  the  ninth  day,  one  of 
the  devils  within  her,  of  his  own  accord,  presented  himself  to  the  exorcist 
during  his  exorcisms,  and  acknowledged  he  was  commanded  in  the  name 
of  St.  Joseph,  as  he  left  his  station,  to  write  the  name  of  St.  Joseph  on  her 
hand,  which  he  swore  he  would  perform,  as  he  did  soon  after. 

You  may  also  say  (if  a  priest),  or  get  nine  masses  said  in  honor  of  St. 
Joseph,  which  was  a  devotion  that  very  much  assisted  Father  John  Joseph 


THE  GLORIES  OF  ST.  JOSEPH.  271 

Servin,  exorcist  to  this  religious  woman  ;  for,  before  he  had  ended  his 
nine  masses,  the  devil  left  her,  writing,  according  to  his  promise,  his  name, 
in  the  presence  of  many,  upon  her  bare  hand  ;  and,  among  others,  in  the 
presence  of  an  English  nobleman,  the  Right  Honorable  Walter  Montague, 
son  of  the  Earl  of  Manchester,  then  a  Protestant,  who  held  her  arm,  which 
was  the  occasion  of  his  conversion  to  the  Catholic  faith  ;  and  of  another, 
then  an  atheist,  whose  life  is  written,  and  who  afterward  was  as  renowned 
for  sanctity  as  he  before  was  infamous  for  atheism.  You  may  also  per- 
form the  devotion  proper  to  all  saints,  by  endeavoring  to  imitate  his  rare 
and  particular  virtues  :  as,  the  exercise  of  a  retired  and  hidden  sanctity  ; 
the  practice  of  angelic  purity,  even  in  marriage  ;  his  humility,  patience, 
and  meekness  in  conversation ;  his  great  recollection  and  wonderful 
silence  ;  who,  as  a  holy  person  declared  to  Father  Servin,  "  Was  a  very 
great  keeper  of  silence  ;  and  that  in  the  house  of  our  Saviour  at  Nazareth, 
he  spoke  very  little,  our  blessed  Lady  and  Jesus  still  much  less  ;  and  that 
his  eyes  performed  to  him  the  office  of  a  tongue,  without  need  of  speak- 
ing." 

Lastly,  you  may  imitate  the  works  of  piety  that  St.  Joseph  practised  ; 
but  because  these  are  also  found  in  most  saints,  and  therefore  seem  a 
general  devotion,  I  will  propose  some  that  are  particular  and  proper  to 
St.  Joseph,  which  other  persons  of  piety,  and  particular  devotees  of  his, 
have  performed  in  his  honor.  They  are  six  in  number,  some  of  which  I 
hope  you  will  find  suitable  to  your  devotion  and  inclination. 


CHAPTER  IX. 

CONTAINING    NINE    OCCASIONS   OF    DEVOTIONS  PROPER  TO    ST.  JOSEPH,    AND    PRAC- 
TICED   BY    HIS   CLIENTS. 

HE  first  is,  when  you  have  lost  anything  you  highly  value;  to 
have  recourse  to  St.  Joseph,  to  beg  his  help,  or  to  suffer  profitably 
this  loss,  if  by  his  assistance  you  happen  not  to  recover  it.  John 
Gerson,  his  great  client,  suggests  this  devotion  :  assuring  us  that 
such  as  on  these  occasions  recommend  themselves  to  this  great  patri- 
arch presently  recover  what  is  lost,  or  by  his  assistance  gain  by  their  loss, 
bearing  the  same  with  patience  and  resignation.  For  a  proof  of  what  he 
asserts,  he  brings  an  example  of  the  comfort  which  one  of  his  acquaint- 
ance received  who  lost  something  of  great  value  and  recovered  it  by  this 
means.  It  is  perhaps  on  this  account  that  anxious  persons  have  recourse 
to  him,  since  they  have  lost  so  great  a  jewel  as  the  repose  of  conscience 
and  peace  of  mind — this  being  the  dearest  and  most  precious  treasure  we 
have  in  this  world  ;  for  we  may  assure  ourselves,  and  certainly  believe, 
that  he  who  felt  the  loss  of  Jesus,  and  the  grief  it  cost  him,  will  not  fail 
to  comfort  those  who  implore  his  assistance  in  the  like  exigency. 

The  second  is,  to  take  occasion,  for  St.  Joseph's  sake,  to  love  all  his 
clients,  whether  they  be  in  heaven  or  upon  earth,  and  especially  those  who 
have  borne  the  happy  name  of  Joseph  ;  but,  above  all,  to  show  a  particu- 
lar love  and  devotion  to  St.  Teresa,  his  particular  devotee :  and  not  only 
to  those  who  are  in  heaven,  but  also  to  those  you  know  to  be  particularly 
devoted  to  him  upon  earth.  For  your  love  to  them  upon  this  account 
will  become  no  less  pleasing  to  St.  Joseph  than  if  they  bore  his  name  ; 
and  bearing  a  tenderness  and  love  to  those  who  do  so  is  very  pleasing  to 
St.  Joseph.  Wherefore,  to  help  you  to  practise  this  devotion,  I  will  here 
give  you  a  list  of  some  eminent  persons  who  have  borne  his  name,  and 
upon  this  account  received  from  God  the  particular  favors  He  bestowed 
upon  him.  I  shall  begin  with  the  patriarch  Joseph,  who,  though  he  lived 
so  many  ages  before  our  great  St.  Joseph,  yet  was  a  type  of  him  ;  and, 
probably,  upon  that  account,  might  have  received  his  name,  with  those 
other  extraordinary  favors  God  bestowed  upon  him. 

The  first,  therefore,  in  the  list  of  those  who  bore  the  name  of  Joseph 
is  the  patriarch  Joseph,  of  the  old  law ;  on  whom  the  Holy  Ghost  gives  a 
very  great  eulogium  in  the  forty-ninth  chapter  of  Ecclesiasticus,  calling 


. 


THE  GLORIES  OF  ST.  JOSEPH.  273 

him  "  Ruler  and  prince  of  his  brethren,  the  stay  and  support  of  his  nation 
and  people  ; "  who  deserves  also  the  first  place,  he  being  not  only  the  first 
to  whom  this  name  was  given,  but  also  a  type  of  our  St.  Joseph,  upon 
account  of  his  chastity.  The  character,  also,  that  the  Holy  Ghost  gives 
of  the  patriarch  agrees  with  our  Joseph  in  a  far  more  eminent  degree  than 
'  it  even  did  to  the  patriarch,  he  being  a  prince  and  ruler,  not  only  over  his 
brethren,  but  governor  to  the  Mother  and  Son  of  God,  being  their  support 
in  all  their  necessities,  and  saving  Him  who  was  to  save  not  only  one,  but 
all  nations  throughout  the  world. 

The  second  is  Joseph  of  Arimathea,  that  noble  centurion,  praised  by 
the  Holy  Ghost  for  his  love  to  Christ  in  a  time  of  extreme  danger:  for, 
when  those  who  were  friends  of  Christ  fled  from  Him,  being  looked  upon 
as  enemies  to  the  state,  he  "courageously  asked  His  body,  and  took  care 
of  embalming  it,  laying  it  in  a  new  monument  he  had  prepared  for  him- 
self ;  hereby  intimating,  by  the  love  and  care  he  took  of  it  after  his  death, 
our  St.  Joseph's  love  to  the  living  body  of  Jesus.  He  also  resembles  him 
in  recovering  things  lost,  as  may  appear  by  the  following  example  :  St. 
Mary  Vasquez  of  Mela,  of  the  order  of  St.  Dominic,  and  of  the  Monas- 
tery of  Zamata,  in  Spain,  had  a  singular  devotion  to  St.  Joseph  of  Ari- 
mathea, upon  account  of  the  tender  devotion  he  showed  to  the  precious 
body  of  Jesus — begging  it,  taking  it  from  the  cross,  embalming  it,  and 
laying  it  in  his  own  monument ;  and  when  her  monastery  had  lost  a  paper 
of  great  importance,  she  had  recourse  to  him  for  it.  Soon  after  there  came 
a  person  well-mounted  to  the  monastery  gate,  where,  alighting  from  his 
horse,  he  asked  for  Mary  Vasquez,  and  as  soon  as  she  came,  delivered 
her  the  paper,  and  returned  without  any  conversation  with  her. 

The  third  is  St.  Joseph,  son  to  the  Samaritan  woman  who  gave  water 
to  our  Saviour  at  the  well,  while  He  rested  Himself  in  the  journey  He 
made  with  His  disciples,  who,  with  his  brother  Victor,  obtained  the  glo- 
rious crown  of  martyrdom.  Their  mother  also  shared  in  their  victory,  as 
a  reward  for  her  charity  to  Jesus,  whose  feast  is  kept  upon  the  20th  of 
March,  according  to  Baronius's  Martyrology — who  now  drink  of  that  water 
their  mother  begged,  that  takes  away  all  thirst  for  eternity. 

The  fourth  is  Joseph  the  Just,  one  of  the  seventy-two  disciples  of  our 
Saviour,  to  whom  the  Holy  Ghost  gave  the  same  title  of  Just  as  to  our 
great  St.  Joseph,  so  esteemed  by  the  aj>ostles  for  his  sanctity  that  they 
named  him  with  St.  Matthias  to  be  substituted  in  the  place  of  Judas  Is- 
cariot. 

The  fifth  is  Joseph,  by  excellence  called  the  "  sacred  poet,"  whose 
delight  was  to  compose  verses  in  honor  of  the  saints,  whom  they  rewarded 
by  appearing  to,  and  assisting  him  at  his  death,  and  accompanying  him 
to  everlasting  life.     His  feast  is  kept   upon  the  3d   of  April,  according 


274  THE  GLORIES  OF  ST.  JOSEPH. 

to  the  Greek  Martyrology ;  but,  according  to  Baronius,  on  the  15th  of 
February. 

The  sixth  is  Joseph  Stenald,  called  Herman  in  the  world,  of  the  order 
of  St.  Norbert ;  so  singularly  devoted  to  the  Mother  of  God  that  she  took 
him  for  her  spouse,  and  gave  him  the  name  of  Joseph,  to  the  end  that  in 
all  things  he  should  resemble  her  first  spouse.  The  manner  how  it  oc- 
curred is  thus  related  :  The  religious  among  whom  he  lived  began  first  to 
call  him  Joseph  upon  account  of  virginal  bashfulness,  which  caused  him 
to  blush  upon  the  least  occasion,  even  when  the  religious  called  him  Jo- 
seph, which  made  him  complain  to  the  abbot,  though  without  redress,  for 
calling  him  so ;  and  the  night  after,  in  time  of  his  prayer  in  the  choir,  he 
saw  a  most  beautiful  lady  coming  toward  him,  full  of  majesty  and  glory, 
with  two  angels  attending  her.  The  one  asked  the  other  to  whom  this 
beautiful  lady  should  be  espoused  ?  "  To  whom,"  replied  the  other,  "  but 
to  him  you  see  before  you  ? "  Poor  Herman  was  "surprised  at  this  dis- 
course, and  so  confounded  that  he  wished  himself  hidden  in  some  corner 
where  none  might  see  him.  But  one  of  the  angels  took  him  by  the  hand 
and  led  him  to  the  altar,  and  there  took  his  virginal  hand  and  joined  it 
with  the  hand  of  the  sacred  Virgin,  saying,  "  By  the  order  of  God,  my 
Master,  I  give  you  the  Virgin  of  Virgins  for  your  spouse ;  and  with  the 
title  of  spouse,  I  give  you  the  name  of  Joseph."  This  favor  he  thus  re- 
ceived, which  the  Virgin  afterward  seconded  by  her  frequent  visits  :  often 
putting  her  dear  infant  in  his  arms,  as  she  was  wont  to  do  into  St.  Jo- 
seph's— often  calling  him  by  the  endearing  name  of  Joseph  ;  sometimes 
in  his  cell,  other  times  as  he  walked  about  the  house ;  which  increased  in 
his  heart  the  most  tender  love  he  before  had  for  the  blessed  Virgin.  (See 
Surius,  Apr.  11.) 

The  seventh  is  Joseph  the  Earl,  who  was  so  wonderfully  obstinate  in 
the  Jewish  religion  as  even  to  resist  God  Himself,  who  wrought  several 
miracles  by  means  of  the  holy  cross,  in  his  presence  ;  and  our  Saviour 
also,  by  several  visions,  invited  him  to  the  true  faith,  but  without  suc- 
cess. But  these  working  nothing  upon  him,  God  visited  him  with  very 
sharp  maladies,  which  also  for  a  long  time  did  not  succeed  ;  but  their 
continuance  by  degrees  softened  his  heart,  and  caused  him  to  become  so 
good  a  Christian  that  Constantine,  to  settle  him  in  the  true  faith,  created 
him  an  earl.  But  these  earthly  honors  hindered  him  not  from  exercising 
true  humility,  and  becoming  a  true  servant  of  God  ;  whereby  he  attained 
to  so  high  a  pitch  of  sanctity  as  to  be  canonized,  and  to  receive  the  best 
and  most  lasting  title  of  honor,  of  being  a  saint  in  heaven ;  and  his  feast 
is  kept  on  the  22d  of  July. 

The  eighth  is  Joseph  Hildegond,  who  died  the  20th  of  April,  the  first 
woman  who  ever  bore  the  name  of  Joseph,  which  thus  happened:  Her 


THE  GLORIES  OF  ST.  JOSEPH  275 

father,  after  her  mother's  death,  and  settling  her  sister  religious  in  a  mon- 
astery, resolved  to  visit  the  holy  places  in  Jerusalem,  and  fearing  lest  in 
his  absence  any  misfortune  might  happen  to  his  daughter  should  he  leave 
her  behind  him,  he  having  no  other  child  left  to  take  care  of  but  her, 
■caused  her  to  take  the  name  of  Joseph,  and  to  take  the  habit  of  a  man, 
the  better  and  more  easily  to  accompany  him  in  his  pilgrimage.  She  sub- 
mitted to  her  father's  pleasure,  and  both  of  them  departed  from  Cullen, 
their  native  town,  to  begin  their  pilgrimage  to  Jerusalem.  But  her  father, 
dying  on  the  way,  left  poor  Joseph  behind  him  in  very  great  perplexity 
what  she  should  do,  who  still  continued  her  journey,  though  she  met  with 
very  troublesome  adventures  ;  but  her  constancy  in  God's  service  enabled 
her  happily  to  overcome  them  all. 

The  ninth  was  Joseph  Matthew,  the  sixth  person  of  the  holy  order  of 
Capuchins,  famous  for  sanctity  and  miracles  ;  for,  twice  traveling,  the  day 
being  advanced,  and  having  gotten  no  alms  to  support  himself,  or  where- 
with to  strengthen  him  on  his  journey,  a  beautiful  young  man  came  to 
him,  and  the  first  time  gave  him  a  white  loaf,  and  the  second,  two,  with 
these  comfortable  words,  "Take,  Joseph,  these  alms  which  our  Saviour 
sends  you,  and  give  Him  thanks  for  this  benefit." 

The  tenth  is  Father  Joseph  Anchieta,  of  the  Society  of  Jesus,  styled 
the  Apostle  of  the  Brazils,  as  St.  Xaverius  is  styled  the  Apostle  of  the 
Indies  ;  who,  upon  account  of  the  many  miracles  he  wrought,  may  also 
be  styled  a  Moses  of  the  said  society,  working  them  in  all  kinds,  and 
upon  all  occasions. 

Behold  here  ten  Josephs,  worthy  to  be  honored,  no  less  for  their  virtue 
than  out  of  love  to  Joseph,  whose  name  they  bear,  and  who  deserves 
that,  in  consideration  of  his  worth,  we  should  set  a  high  esteem  upon  one 
who  has  any  relation  to  him,  either  by  bearing  his  name  or  by  imitating 
his  virtues  ;  and  I  shall  therefore  end  this  piece  of  devotion  I  recommended 
to  you,  by  recounting  what  I  received  a  few  months  ago  from  a  very 
faithful  servant  of  God,  a  religious  woman  of  Lyons  and  a  great  devotee 
of  St.  Joseph's,  who  told  me  she  was  often  wont  to  pray  and  to  recom- 
mend herself  to  the  glorious  Joseph  in  heaven  ;  and  she  assured  me  that 
she  found  very  great  help  and  comfort  from  this  devotion,  for,  by  their 
intercession,  they  obtained  for  her  what  she  desired  them  to  help  her  in. 

The  third  particular  devotion  we  may  show  to  St.  Joseph  is,  to  take 
all  occasions  to  honor  his  name. 

First,  by  giving  the  name  of  Joseph  in  baptism,  confirmation,  or  en- 
trance into  religion,  to  any  one  who  shall  have  any  dependence  on  us,  or 
by  taking  it  ourselves  on  the  two  last-mentioned  occasions.  We  have  an 
example  of  this  devotion,  in  our  blessed  Lady's  giving  it  to  blessed  Her- 
man, which  I  related ;  and,  God  be  praised,  it  is  in  this  age  a  frequent  de- 


THE  GLORIES  OF  ST.  JOSEPH. 


votion  for  seculars  as  well  as  religious  to  desire  to  bear  his  name,  and 
with  much  reason. 

Second,  to  consecrate  churches  and  chapels  to  the  honor  of  St.  Joseph, 
and  give  his  name  to  provinces  and  religious  houses.  In  the  order  of  St. 
Teresa  this  devotion  is  commonly  practised ;  and  our  Saviour  Himself 
gave  the  name  of  Joseph  to  the  Monastery  of  Avila.  Father  Francis 
Canilec,  one  of  our  society,  no  less  renowned  for  his  virtue  than  for  his 
noble  birth,  founded  the  house  in  Bell-court,  at  Lyons,  and  gave  it  the 
name  of  Joseph,  to  testify  his  affection  to  the  spouse  of  the  Mother  of 
God.  His  example  gave  occasion,  several  years  after,  to  Father  Cotton, 
to  give  the  same  name  to  the  church  he  there  built,  so  that  whatsoever 
we  possessed  in  that  place  might  be  under  the  protection  of  St.  Joseph. 

Third,  by  frequently  repeating  the  name  of  Joseph,  as  Gaspar  Bond 
the  good  Minim;  was  wont  to  do,  as  I  have  mentioned.  This  devotion 
is  very  easy,  if  we  but  take  the  pleasure  he  took  in  pronouncing  the  holy 
names  of  Jesus,  Mary,  and  Joseph. 

Fourth,  to  wear  rings  on  which  the  name  of  Joseph  is  engraved,  either 
by  itself  or  with  the  other  two  names,  Jesus  and  Mary  :  and,  to  encourage 
you  to  this  devotion,  when  the  plague  caused  great  destruction  at  Lyons,  I 
knew  many  who  wore  such  rings  for  this  intention — that  St.  Joseph  would 
protect  them  from  the  infection — and  with  so  great  success  that  not  so 
much  as  one  of  the  families  of  those  who  wore  them,  nor  of  ^the  house 
where  they  lodged,  was  infected,  God  giving  a  great  blessing  to  this 
devotion. 

Fifth,  to  begin  our  chief  actions  under  the  auspicious  favor  of  his 
name,  as  the  governor  of  Quebec  did,  at  the  dedication  of  the  church  of 
Quebec  in  New  France,  1637,  before  which  he  planted  a  standard  with  a 
triple  crown  and  wreaths,  with  escutcheons,  in  which  were  written  in  capi- 
tals these  three  names,  Jesus,  Mary,  and  Joseph  ;  which  standard  was  no 
sooner  erected  than  it  was  saluted  by  the  soldiers  with  a  volley  of  musket 
shot. 

The  fourth  particular  devotion  to  St.  Joseph  is  to  imitate  the  love  of 
St.  Teresa  to  her  good  father,  as  she  styled  him,  by  taking  occasion  to 
invite  others  to  become  his  clients,  and  omitting  nothing  that  may  con- 
tribute to  his  honor  and  glory  ;  which  is  so  grateful  to  the  blessed  Virgin, 
that  she  gave  thanks  to  St.  Teresa  for  having  contributed  and  incited 
persons  to  this  devotion  toward  her  spouse  over  the  Church,  especially 
throughout  Europe  ;  and  who  John  Gerson,  chancellor  of  the  University 
of  Paris,  also  imitated.  For,  what  did  he  not  do  on  this  point  ?  He 
composed  an  office  and  Mass  for  his  feast  ;  he  wrote  to  several  bishops, 
to  induce  them  to  order  his  feast  to  be  celebrated  in  their  bishoprics  with 
devotion  and  solemnity,  as  a  feast  of  obligation,  and  by  their  own  exam- 


The  Way  of  the  QooJ. 


The  Way  of  the  Bad. 


THE  CHILD  JESUS  AND  ST.  JOSEPH. 


THE  GLORIES  OF  ST.  JOSEPH.  277 

pies  to  move  the  people  to  observe  it.  His  ordinary  conversations  and 
entertainments  with  those  who  visited  him  were  upon  this  subject.  More- 
over, those  who  enter  into  the  confraternity  of  St.  Joseph,  and  by  their 
piety  and  example  move  others  to  the  like  devotion,  also  imitate  St. 
Teresa's  and  the  pious  chancellor's  devotion  toward  him. 

The  fifth  is,  frequently  to  take  occasion  to  thank  St.  Joseph  for  the 
labor  and  pains  he  took  for  Jesus  and  Mary,  and  the  services  he  did  for 
them  ;  "For  how  is  it  possible,"  says  St.  Teresa,  "to  think  upon  what  the 
Queen  of  Heaven  and  her  little  Infant  suffered  upon  earth,  without  giving 
thanks  to  St.  Joseph  for  his  charitable  assistance  in  their  sufferings  ? " 
The  thoughts  of  those  passages  of  charity  he  exercised,  as  bearing  Jesus 
in  his  arms,  helping  his  spouse  to  dress  Him,  laying  Him  in  His  cradle, 
and  such  like  ordinary  actions,  though  but  inconsiderable,  it  is  not  to  be 
imagined  what  tender  affections  the  consideration  of  them  breeds  in  our 
hearts,  and  how  they  move  us  to  exercise  greater  services  to  Jesus,  and 
also  a  love  to  St.  Joseph, who  thereby  expressed  his  affection. to  Him. 

The  sixth  particular  devotion  we  may  exercise  toward  St.  Joseph  is,  to 
take  occasion,  when  any  affairs  of  importance  happen,  to  address  our- 
selves to  St.  Joseph,  and  wholly  to  commit  them  to  his  care.  It  is  also  a 
good  devotion  frequently  to  ask  his  blessing,  and  to  repose  a  confidence 
in  him  as  in  a  father ;  beseeching  him  to  obtain  of  his  son  and  spouse 
such  an  assistance  as  we  shall  on  all  occasions  stand  in  need  of.  This 
the  devout  Ursuline,  Jane  of  the  Angels,  whom  I  have  frequently  men- 
tioned, used  to  do  before  and  after  her  exorcisms,  in  which  she  suffered 
great  agitation  of  body  from  the  devil  ;  wherefore,  to  prepare  herself  the 
better  to  suffer,  she  presented  herself  before  his  image,  and  begged  his 
blessing  and  assistance,  whereby  she  found  herself  extremely  fortified. 

To  these  I  may  add  some  other  devotions,  which  several  persons  exer- 
cise. Some  in  their  necessities  say  the  beads  in  his  honor.  Others  never 
deny  anything  asked  them  in  the  name  and  for  the  sake  of  St.  Joseph. 
But  I  should  be  too  tedious,  did  I  insert  all  the  devotions  the  affections  of 
his  clients  suggested  to  them  :  what  I  have  already  said  is  sufficient ;  for 
whatever  may  be  done  to  other  saints,  either  by  prayers,  vows,  or  any 
other  respects,  that  and  much  more  may  be  done  to  him.  But  to  incite 
the  more  to  this,  in  the  following  chapters  I  will  set  down  what  assistance 
he  renders  upon  all  occasions  to  his  clients  who  endeavor  to  express  their 
love  and  devotion  toward  him  by  such  practices. 


CHAPTER  X. 

OF   THE    ASSISTANCE    ST.    JOSEPH  GIVES  TO  HIS  DEVOUT  CLIENTS  TOWARD  ATTAIN- 
ING   INTERIOR    PERFECTIONS,    AND    IN    WHAT   THIS    PERFECTION    CONSISTS. 

O  give  you  a  satisfactory  account  of  the  care  St.  Joseph  takes  to 
render  his  clients  interior  and  spiritual  persons,  I  must  first  de- 
clare to  you  what  is  meant*  by  interior  perfection,  and  in  what 
this  spiritual  and  interior  life  consists,  there  being  very  few  who 
solidly  attend  thereto  ;  therefore  there  is  great  need  of  so  powerful  an  as- 
sistance for  obtaining  it  as  St.  Joseph. 

An  interior  or  spiritual  life  is  that  which  minds  nothing  but  perfection, 
and  which  rests  in  the  virtuous  actions  of  the  soul :  namely,  of  faith,  hope, 
charity,  religion,  adoration,  thanksgiving,  humiliation,  with  a  perfect  and 
sincere  intention,  without  any  mixture  of  worldly  ends,  and  in  the  per- 
formance of  all  exterior  and  corporal  actions  with  an  interior  spirit  and 
presence  of  mind  ;  beholding  God  present,  and  being  carried  with  a  tender 
affection  toward  Him,  while  performing  the  outward  action. 

This  is  called  a  spiritual  or  interior  life  ;  because  it  consists  not  in  the 
exterior  or  corporal  action  ;  but  because  it  acts  interiorly  in  the  depths  of 
the  soul  and  within  the  spirit  or  mind  only  ;  and  what  is  thus  begun  in 
spirit  must  afterward  pass  to  our  exterior  actions,  which  are  but  of  very 
small  value  if  not  accompanied  with  this  interior  life  or  virtue,  there  be- 
ing no  comparison  between  the  inward  and  outward  actions  ;  and  if  we 
work  not  by  this  interior  spirit  and  purity  of  intention,  all  the  pains  we 
take  are  lost ;  we  labor  much,  and  gain  little  or  nothing,  what  great 
things  soever  in  appearance  we  may  perform  ;  but,  working  after  this 
manner,  we  heap  up  everlasting  treasures  with  so  much  profit  that  the 
least  action  wonderfully  advances  and  increases  our  perfection,  and  gains 
a  great  degree  of  glory  in  heaven.  This  caused  St.  Mary  Magdalen  of 
Pazzi,  after  the  glory  of  the  blessed  Aloysius  of  Gonzaga  was  revealed 
to  her,  to  say  he  had  gained  that  sublime  state  by  his  interior  actions,  in 
which  lie  all  the  perfections  of  the  soul ;  so  that  this  interior  and  spiritual 
life  is  one  and  the  same  thing. 

But  it  is  not  so  easy  as  one  may  conceive,  to  enter  into  this  interior  or 
inward  state,  or  to  lead  such  a  spiritual  life  as  I  speak  of ;  since  to  be 
much  recollected,  and  to  enter  into  ourselves,  is  the  way  to  become  ex- 
teriorly perfect.     To  do  this,  you  must  wean  yourself  from  all  attention 


THE  GLORIES  OF  ST  JOSEPH  279 

to  creatures,  lay  aside  interest  and  human  respects,  such  as  gain,  honor, 
flesh  and  blood,  give  yourself  to  recollection  and  prayer,  and  thereby 
unite  yourself  to  God.  To  do  this  you  must  constantly  walk  in  the  pres- 
ence of  God  ;  seek  nothing  but  His  divine  will  ;  subdue  your  passions, 
and  practise  all  sorts  of  virtues  belonging  to  the  interior  powers  of  your 
soul.  But  all  this  is  very  hard  to  perform,  and  hence  it  follows  that  very 
few  attain  it ;  and  for  this  reason,  a  great  master  of  spirit  well  said,  "  Few 
are  perfect."  But,  on  the  contrary,  imperfect  persons  are  very  many  : 
those  who  permit  themselves  to  sink  into  the  affection  of  self-love,  give 
their  will  the  reins,  and  yield  to  all  that  sense  requires,  languishing  in 
sensuality,  rather  than  practising  true  virtue  :  of  whom  St.  Paul  complains, 
"All  seek  their  own  or  themselves,  not  Jesus,  or  the  things  that  belong 
to  Him."  But  care  must  be  taken  by  those  who  are  clients  of  St.  Joseph, 
that  they  do  not  soon  and  easily  believe  themselves  to  have  obtained 
this  interior  or  spiritual  life  because  they  find  some  sensible  feelings  of 
devotion  ;  but  when  they  find  their  passions,  ill  habits,  and  all  their  im- 
perfections perfectly  subdued,  and  that  they  have  become  fervent  and 
constant  in  the  practice  of  all  virtues,  then  they  may  hope  that  they  have 
made  some  progress  in  the  spiritual  life. 

This  spiritual  state  was  very  well  understood  by  St.  Mary  Magdalen  of 
the  Ursulines,  by  the  reply  she  made  to  a  sister  inferior  in  government, 
when  she  came  to  make  her  complaints  to  her. 

This  sister,  coming  to  her  and  expressing  how  great  a  desire  she  had 
of  the  spiritual  advancement  of  the  monastery,  had  told  her  that  she  had 
observed  some  imperfections  in  certain  of  the  religious,  which  gave  dis- 
edification  ;  telling  her,  too,  that  such  and  such  persons  were  guilty  of 
them.  The  superior  took  in  good  part  the  intelligence  she  gave  her,  and 
with  her  wonted  sweetness  promised  in  time  to  redress  them,  and  provide 
a  seasonable  cure.  But  this  religious,  being  of  the  number  of  those  who 
would  reform  all  at  once,  and  who  thought  herself  far  from  wanting  any 
such  reform,  unsatisfied  with  this  sweet  answer  of  her  superior,  told  her 
that  a  speedy  action  ought  to  be  taken,  and  so  efficacious  a  one  as  might 
keep  the  evil  from  spreading  ;  and  she  knew  none  better  than  to  divide  the 
monastery,  and  that  all  who  were  stubborn,  and  of  a  choleric  humor, 
sluggish  in  rising,  tepid,  contentious,  and  imperfect,  should  go  by  them- 
selves into  another  house  ;  and  the  other  part  of  the  community,  the  good, 
fervent,  perfect,  and  affable,  who  had  made  progress  in  virtue,  practised 
mortification,  and  were  exact  observers  of  religious  discipline,  should 
remain  in  this. 

The  good  mother  still  patiently  gave  ear  to  all  she  said,  and  sweetly 
asked  her,  when  she  had  ended  her  discourse,  which  of  these  she  de- 
signed to  be  in?    "Among  those  that  are  perfect,"  replied  the  religious, 


t80  THE  GLORIES  OF  ST.  JOSEPH. 

"  that  I  may  have  no  trouble  or  vexation  of  mind  to  hinder  me  in  virtue." 
"  And  I,"  replied  the  superior,  "  will  accompany  the  less  perfect ;  first, 
because  I  am  one  of  their  number,  and  also  out  of  compassion  to  them, 
that  by  having  occasion  of  showing  sweetness  and  patience  toward  them, 
I  may  gain  them,  and  have  a  greater  subject  of  merit."  When  the  sister 
heard  this  admirable  reply  from  her  superior,  she  was  silent,  and  saw  how 
much  she  was  deceived  by  thinking  herself  one  of  the  more  perfect ;  and 
moreover  saw  that  there  were  not  any  such,  the  monastery  being  slen- 
derly furnished  with  subjects.  There  would  have  been  scarcely  six  left 
in  the  house ;  for,  in  effect,  in  a  community  of  three-score  religious,  you 
will  scarcely  find  six  true  interior  persons  ;  and  among  a  hundred  religious 
men,  or  five  hundred  seculars,  it  would  be  hard  to  find  ten  such  as  we 
speak  of,  who  are  eminent  in  this  interior  life,  and  make  the  desire  of  per- 
fection their  chief  endeavor. 

From  whence  we  may  gather  how  great  an  advantage  the  clients  of 
St.  Joseph  have,  who  by  his  intercession  obtain  so  great  a  blessing,  than 
which  nothing  is  so  considerable,  nothing  so  hard  to  obtain,  nor  anything 
that  ought  more  earnestly  to  be  sought  after.  What  a  comfort  is  it,  then, 
to  have  so  powerful  an  assistant,  who  sweetens  all  difficulties,  lending  us 
his  efficacious  hand  ;  whereby  he  manifests  that  God  has  left  to  his  care 
the  bringing  up  of  those  who  efficaciously  desire  to  become  eminent'in 
this  interior  life,  as  a  recompense  of  the  interior  life  he  led  at  Nazareth, 
with  his  sacred  family ;  and  that  he  is  the  ruler  and  governor  of  those 
souls  who  desire  to  have  their  virtues  and  actions  concealed  from  the 
world,  and  only  known  to  God — as  a  young  man,  greatly  enlightened  by 
God,  testified  to  Father  Severin  of  the  Society  of  Jesus. 

This  father,  accidentally  meeting  him,  and  finding  him  wonderfully 
replenished  with  extraordinary  gifts  and  graces  of  God,  said  that  in  all  his 
life  he  had  never  met  with  the  like ;  and  although  he  had  never  been  in- 
structed, and  only  served  a  priest  until  he  was  eighteen  years  of  age,  yet 
he  spoke  more  spiritually,  not  only  like  a  divine,  but  also  like  a  saint. 
The  father  proposed  many  questions  to  him,  and  among  the  rest  he  asked 
him  if  he  were  devout  to  St.  Joseph.  To  which  he  made  answer  that  for 
the  six  years  past  he  had  been  his  protector  and  director ;  and  affirmed 
that  our  Saviour  Himself  had  given  him  St.  Joseph  for  this  end,  adding 
that  he  was  the  greatest  of  saints,  after  the  blessed  Virgin ;  that  he  had 
the  plenitude  of  the  Holy  Ghost  with  the  apostles ;  and  that  he  was  the 
master  and  spiritual  director  of  those  souls  who  addicted  themselves  to  a 
hidden  interior  life  and  conversation  with  God. 

To  prove  this  truth,  it  is  only  necessary  to  observe  the  assistance  St. 
Joseph  gives  in  this  belief,  and  the  particular  desire  he  has  to  assist  and 
help  retired  and  interior  souls ;  and  to  become  master,  director,  and  pro- 


THE  GLORIES  OF  ST.  JOSEPH.  281 

tector  of  those  souls  that  aim  at  this  hidden  and  spiritual  life ;  as  the 
following-  passage  will  declare,  which  I  had  from  the  mouth  of  a  religious 
person,  who  served  God  in  a  monastery  of  the  seraphic  St.  Francis's  order, 
who,  as  she  disposed  herself  to  make  the  spiritual  exercise,  according  to 
the  advice  I  gave  her  out  of  Philagie,  she  resolved  to  take  a  saint  for  her 
protector,  to  assist  her  in  so  important  an  affair,  and  inclined  to  choose 
St.  Francis,  as  being  father  and  patron  of  her  order.  While  her  thoughts 
were  thus  employed,  an  interior  trouble  of  mind  seized  her,  and  raised  a 
doubt  whether  or  no  this  choice  were  acceptable  to  the  will  of  God. 
Whereupon  she  resolved  to  draw  lots,  and  to  write  the  name  of  St.  Joseph, 
who  came  first  to  her  mind,  with  that  of  St.  Francis,  separately  on  little 
billets ;  and  twice  together  the  first  she  drew  was  St.  Joseph,  which  was 
quite  sufficient  to  let  her  see  it  was  God's  will  to  take  him  for  her  director 
in  this  her  solitude. 

Some  time  after,  God  gave  her  a  strong  impulse  to  make  choice  of 
some  saint,  that  might  for  her  life  take  care  of  her  interior.  Hereupon 
she  thought  to  choose  some  of  those  saints  for  whom,  from  her  tender 
years,  she  had  had  a  great  devotion.  Nevertheless  it  came  to  her  mind 
to  put  St.  Joseph  among  the  rest.  After  she  had  well  mingled  the  papers 
or  suffrages,  St.  Joseph,  as  before,  twice  fell  to  her  lot.  However,  though 
it  was  pleasing  to  her  that  she  had  thus  drawn  him,  yet  she  begged  of 
God  that  she  might  certainly  know  His  divine  will,  to  permit  her,  if  it 
were  His  divine  pleasure,  to  light  upon  the  same  lot  the  third  time. 
Wherefore,  mingling  them  again,  the  first  that  came  to  her  hand  was  St. 
Joseph,  which  success  made  her  entirely  acknowledge  and  receive  him 
for  her  spiritual  father,  protector,  and  faithful  director  of  her  interior 
religious  life. 

But  to  give  a  still  greater  incitement  to  choose  him  for  our  master  and 
director  in  this  interior  life,  not  only  St.  Teresa  counseled  all  who  desired 
to  profit  in  prayer,  and  in  this  spiritual  kind  of  interior  life,  to  have  re- 
course to  him,  and  take  him  for  their  master  ;  but  also  his  Virgin  spouse, 
the  Mother  of  God,  who  knows  his  power  and  goodness,  gave  the  same 
counsel  to  a  religious  person,  who,  upon  account  of  her  name,  and  that  of 
her  order,  had  a  filial  affection  for  her,  and  a  confidence  and  tender  devo- 
tion to  her.  This  religious  was  very  much  disquieted  by  some  tempta- 
tions that  she  suffered,  especially  in  time  of  prayer,  giving  her  a  great 
deal  of  trouble  and  discouragement,  as  they  made  her  think  she  should 
never  be  able  to  treat  God  with  that  fervor,  nor  have  so  open  and  liberal 
a  heart  toward  His  divine  Majesty,  as  she  found  necessary  to  serve  Him. 
Hereupon  she  addressed  herself  to  the  blessed  Virgin,  as  to  her  tender 
Mother,  and  affectionately  told  her,  with  a  filial  confidence,  that  she 
must  needs  obtain  for  her  this  liberty  of  spirit,  and  inspire  and  direct  her 


iSa  THE  GLORIES  OF  ST.  JOSEPH. 

what  saint  she  should  choose  to  help  her  herein,  and  in  whose  assistance 
she  might  securely  confide  ;  that  she  might  express  her  gratitude  during 
her  whole  life,  for  obtaining  by  her  assistance  so  great  a  benefit.  She 
had  no  sooner  ended  her  petition  than  she  obtained  a  grant  thereof ;  for 
she  found  that  St.  Joseph  was  very  vividly  presented  to  her  mind,  and 
with  great  interior  sweetness ;  and  the  excellence  and  great  perfection  of 
this  saint  were  so  clearly  set  before  her,  that  she  retained  the  idea  thereof 
during  her  whole  life,  and  ever  after  confided  in  him  in  all  and  for  all,  as 
in  a  loving  father,  who  immediately  freed  her  from  the  pain  she  was  in, 
not  only  for  the  present,  but  for  the  future ;  and  when  at  any  time  any  of 
her  former  temptations  returned,  she  found  no* disquiet,  nor  did  she  do 
anything  but  confidently  cast  herself  into  the  tender  arms  of  her  dear 
father,  and  immediately  found  peace  of  mind,  accompanied  with  a  most 
comfortable  union  and  entertainment  with  God. 

Having  thus  shown  you  how  willingly  St.  Joseph  takes  upon  himself 
to  help  souls  to  lead  this  spiritual  and  interior  life,  I  shall  now  declare 
how  he  does  it,  and  the  helps  he  gives  toward  gaining  this  interior  per- 
fection, by  procuring  those  things  that  are  required  for  it  and  conduce 
to  it,  such  as  prayer,  presence  of  God,  peace  of  mind,  and  the  interior 
practice  of  all  sorts  of  virtue. 

As  for  prayer,  St.  Teresa  assures  us  in  her  life  that  he  who  cannot  find 
a  master  to  teach  him  how  to  pray,  must  choose  St.  Joseph  for  his  guide 
and  director,  and  he  will  certainly  find  out  the  way  to  perform  this  exer- 
cise  well. 

To  confirm  this,  I  know  two  persons  who  found  great  difficulty  in 
prayer  ;  the  one,  by  frequently  recommending  himself  to  St.  Joseph,  the 
other,  by  undertaking  the  recital  of  a  few  prayers  in  his  honor,  found 
themselves  assisted  by  him,  even  as  soon  as  they  had  performed  these 
devotions  ;  and  they  have  since,  by  his  intercession,  obtained  so  great  a 
facility  in  mental  prayer  that  there  is  no  greater  consolation  to  them  than 
this  exercise. 

A  religious  person  of  my  acquaintance,  being  newly  professed  in  a 
holy  order,  desiring  very  earnestly,  as  she  told  me,  the  gift  of  quiet 
prayer,  and  to  be  freed  from  distractions,  found  herself  inwardly  moved 
to  have  recourse  to  this  admirable  master  ;  to  whom  she  most  readily  ad- 
dressed herself,  and  did  it  with  such  a  confidence  in  his  help,  that  he  ob- 
tained this  gift  for  her  ;  and  she  moreover  owns,  that  when  she  meditates 
upon  any  point  of  St.  Joseph's  virtues  and  perfections,  there  is  nothing 
else  to  be  thought  on  but  what  ordinarily  happens  in  the  meditations  on 
the  blessed  Trinity,  the  blessed  sacrament,  and  such  like  high  mysteries  ; 
acts  of  admiration,  submission,  entering  into  her  own  nothingness,  and 
contemplation  of  so  high  and  sublime  a  greatness. 


THE  GLORIES  OF  ST.  JOSEPH.  283 

But  the  other  favors  she  received  of  this  saint,  by  means  of  recom- 
mending herself  to  him,  are  equal  to  these  already  related.  When  she 
goes  to  bed,  she  begs  something  she  wants,  and  receives  it  ;  she  desires 
to  be  freed  from  impure  dreams — he  obtains  for  her  this  petition  also.  So 
happy  is  it  to  have  so  powerful  a  master,  and  so  good  a  father. 

Now,  as  to  the  presence  of  God — another  thing  conducing  to  this  in- 
terior life  is  this,  that  He  certainly  obtains  it  for  His  children  and  devout 
clients. 

I  knew  some  who  continually  walked  in  the  presence  of  God,  whereby 
they  were  guided  in  even  their  least  actions,  with  very  great  attention, 
yet  without  the  least  hindrance  to  the  exact  performance  of  their  duty  ; 
so  that  they  seemed  to  me  rather  angels  than  men.  And  asking  them 
how  they  obtained  this  happiness,  they  assured  me  it  was  the  effect  of 
St.  Joseph's  intercession  ;  having  begged  it  of  him  who  was  himself  thirty 
years  in  the  continual  presence  of  the  Word  incarnate,  and  found  by  ex- 
perience the  good  that  proceeded  from  it ;  who  is,  therefore,  ready  to 
help  recollected  souls  to  a  participation  in  this  incomparable  comfort  of 
being  constantly  in  God's  sight,  which  influences  and  facilitates  all  their 
actions. 

But  St.  Joseph's  help  is  no  less  efficacious  in  obtaining  peace  of  mind, 
another  necessary  disposition  for  obtaining  this  interior  life.  Among 
many  other  examples  I  could  bring,  of  my  own  knowledge,  I  will  here 
produce  one  :  A  certain  person,  of  the  number  of  those  who  think  extraor- 
dinary devotion  and  divine  spirituality  consist  in  discoursing  of  such 
high  points  as  are  above  their  own  as  well  as  others'  reach,  either  to 
understand  or  explain,  yet  will  venture  at  new  propositions,  to  make 
themselves  admired  as  persons  more  than  ordinarily  enlightened  by  God, 
came  to  a  monastery,  and  at  the  gate  broached  one  of  his  fantastical 
opinions  for  a  truth  :  that  the  humanity  of  our  Saviour  was  in  all  places, 
as  well  as  His  divinity  ;  and  that  we  might  have  the  presence  of  one  as 
well  as  of  the  other.  This  new  proposition  wrought  some  trouble  in  those 
who  were  present,  especially  in  one  of  them,  who  recounted  the  passage 
to  me,  telling  me  she  was  not  able  any  longer  to  make  her  prayer,  but 
that  this  new  and  extravagant  doctrine  came  into  her  head  and  so  dark- 
ened her  soul  that  she  was  able  to  do  nothing  ;  wherefore,  by  my  direc- 
tion, as  soon  as  this  thought  occurred  and  troubled  her,  she  recommended 
herself  to  St.  Joseph,  and  begged  of  him  to  disperse  this  cloud.  She  had 
scarcely  finished  her  petition  when  her  trouble  vanished,  and  her  wonted 
peace  and  tranquillity  of  mind  returned  after  such  a  manner  that  she 
nevermore  thought  of  that  discourse,  and  resolved  never  again  to  give 
ear  to  such  novelties,  which  nothing  but  a  vain  curiosity  can  lead  to. 

As  to  the  gaining  all  sorts  of  interior  virtues,  required  also  for  this  in- 


284  THE  GLORIES  OF  ST.  JOSEPH. 

terior  and  spiritual  life,  I  need  only  tell  you  St.  Teresa's  thoughts  :  "  There 
is  no  sort  of  virtue,"  says  she,  "  which  is  not  lodged,  as  in  its  proper  seat, 
in  the  soul  of  those  who  serve  St.  Joseph  with  a  faithful  heart,  and  rec- 
ommend themselves  to  his  prayers  ;  for  one  may  perceive  in  them,  in  a 
little  time,  incredible  advancements.  It  is  but  making  trial,  therefore, 
and  having  recourse  to  him  for  these  ends,  expecting  and  assuring  our- 
selves of  a  happy  success,  by  his  favorable  assistance."  (See  the  6th  chap- 
ter of  St.  Teresa's  Life.) 


CHAPTER  XL 

OF    THE    ASSISTANCE    ST.    JOSEPH  GIVES  TO   SPIRITUAL    MALADIES,    ESPECIALLY    TO 
THOSE    SOULS    WHICH    ARE    IN    A    BAD    STATE. 

HE  vision  St.  Teresa  had  upon  the  Assumption  of  our  blessed 
Lady,  while  she  considered  her  past  life,  is  a  proof  of  St.  Joseph's 
help  in  all  our  spiritual  infirmities  :  at  which  time,  a  divine  trans- 
port seizing  her  soul,  she  saw  it  clothed  with  a  resplendent  white 
robe.  At  first  she  perceived  not  who  put  it  on,  but  at  last  she  saw  the 
Mother  of  God  on  the  one  side,  and  St.  Joseph  on  the  other  ;  and  under- 
stood that  this  was  done  by  them  to  signify  that  at  the  same  time  her  soul 
was  freed  from  all  sin  ;  which  proves  how  careful  and  desirous  the  spouse 
of  Mary  is  to  drive  away  all  spiritual  distempers,  and  restore  purity  to  our 
souls  ;  so  that  in  all  attacks  of  violent  passion — in  any  dangerous  tempta- 
tion, or  falls  into  any  imperfection — there  are  no  better  means,  under 
Christ,  to  free  ourselves,  and  obtain  a  particular  help  and  assistance,  than 
by  calling  upon  St.  Joseph. 

We  see  daily  examples  of  this  by  the  great  and  wonderful  change  we 
find  in  the  conversation  of  those  who  are  noted  for  their  devotion  to  this 
saint.  What  victories  do  we  not  perceive  they  have  gained  over  their 
passions  ?  What  mortifications  do  they  not  use  to  subdue  their  senses  ? 
With  what  peace  and  tranquillity  do  they  not  perform  all  this  ?  I  knew 
some  who  could  not  forbear  jesting,  which  serves  for  nothing  but  to  wound 
and  destroy  charity  ;  others  who  had  strange  aversions  against  those  who 
suited  not  with  their  humor,  not  being  able  to  suffer  so  much  as  their 
presence,  much  less  their  conversation  ;  others  that  were  so  passionately 
carried  away  with  private  and  particular  affections  that  they  could  neither 
pray,  labor,  nor  perform  any  of  their  duties  ;  which,  if  not  cured,  is  a  very 
dangerous  impurity.  But,  to  my  great  joy  and  comfort,  I  ever  found  all 
these  passions  vanish  after  they  had  performed  some  devotion  to  St. 
Joseph  for  the  intention  of  mortifying  this  ill  habit  of  words,  of  unchari- 
table and  malicious  thoughts  that  caused  these  aversions,  after  applications 
made  to  St.  Joseph  for  his  assistance.  I  knew  a  young  woman  violently 
attacked  with  a  passion  of  love,  which  she  freed  herself  from  by  resolv- 
ing, in  honor  of  St.  Joseph,  to  abstain  for  nine  days  from  the  conversation 
of  the  person  she  loved  ;  which  she  performed,  and,  recommending  her- 
self every  day  during  that  time  to  St.  Joseph,  to  beg  his  help  to  overcome 


286  THE  GLORIES  OF  ST.  JOSEPH. 

• 
it,  she  was  perfectly  freed  from  this  tormenting  and  dangerous  spirit ;  and, 
that  she  might  nevermore  be  troubled  with  the  like,  she  resolved,  during 
her  whole  life,  to  say  daily  St.  Joseph's  litany,  whereby  she  obtained  the 
happy  end  she  aimed  at  :  but,  to  put  her  in  mind  that  this  constant  de- 
votion to  St.  Joseph  was  the  means  whereby  she  obtained  this  favor,  when- 
ever she  neglected  the  ordinary  time  of  performing  it,  she  found  some 
small  returns  of  this  passion,  which  immediately  vanished  at  its  perform- 
ance. 

I  knew  another  person  who,  by  a  violent  attack  of  the  same  passion, 
had  lost  her  sleep,  and  was  in  great  danger  of  losing  her  senses  also,  for 
she  was  seized  with  despairing  thoughts  and  doubts  of  her  perseverance 
in  religion,  on  being  counseled  to  say,  for  nine  days  together,  the  beads 
of  St.  Joseph  I  before  spoke  of — some  of  her  friends  joining  their  de- 
votions with  hers  to  St.  Joseph  for  this  end — at  the  end  of  the  nine  days 
she  found  herself  perfectly  cured. 

There  are  many  such  like  favors  which  this  great  saint  obtains  for  his 
faithful  servants  who  have  recourse  to  him,  by  obtaining  for  them  a  vic- 
tory over  those  passions  they  find  themselves  seized  with,  which  often 
they  have  not  confidence  to  discover,  and  which  pass  only  between  God 
and  themselves.  These  I  have  set  down,  to  encourage  all  in  the  like  cir- 
cumstances to  have  recourse  to  the  great  St.  Joseph. 

Isidore,  in  the  tenth  chapter  of  his  fourth  book,  recounts  a  very  remark- 
able example  of  a  gentleman  of  Venice,  so  devoted  to  St.  Joseph  that  daily 
he  was  wont  to  recite  before  his  image  several  devotions  in  his  honor. 
This  person  at  one  time  was  lying  dangerously  ill,  without  thinking,  as  he 
should  have  done,  of  a  penitent  confession,  his  cares  being  rather  taken 
up  about  the  health  of  his  body  than  that  of  his  soul.  In  this  condition 
St.  Joseph,  mindful  of  his  past  devotion  to  him,  showed  himself  a  true 
friend  and  father  to  his  soul  by  appearing  to  him,  and  warning  him  to 
make  a  good  and  speedy  confession,  and  to  prepare  himself  for  death, 
which  was  nearer  than  he  imagined.  He  followed  this  counsel,  put  him- 
self in  a  good  state,  received  the  last  sacraments,  and,  assisted  by  Joseph 
in  his  last  agony,  made  a  most  happy  end,  and  received  thereby  a  reward 
for  his  constant  devotions  to  this  saint. 

Another  example,  of  a  later  date,  I  received  from  the  testimony  of 
persons  most  worthy  of  credit.  A  father  of  the  society  was  desired 
earnestly  by  some  friends  to  say  a  Mass,  and  another  of  the  same  society, 
not  a  priest,  to  offer  nine  communions  in  honor  of  St.  Joseph,  that,  by  his 
powerful  intercession,  a  near  kinsman  of  theirs  might  be  drawn  from  a 
licentious  life,  in  which  he  had  been  so  miserably  plunged  for  the  space 
of  five  years  that  by  no  means  or  prayers  they  could  use  could  they  pre- 
vail with  him  to  live  even  like  a  man  of  honor  before  men,  as  became  his 


THE  GLORIES  OF  ST.  JOSEPH  287 

quality,  much  less  a  Christian  before  God,  as  his  sacred  character  and 
habit  required.  At  the  time  these  prayers  were  offered  for  this  person 
he  fell  grievously  sick,  as  his  relative  desired  he  might,  in  case  no  other 
means  could  be  found  to  reform  him  ;  and  it  so  fell  out  according  to  his 
wish  :  the  distemper  increased  to  such  an  extremity  that  he  received  the 
last  sacraments,  and  then  miraculously  recovered,  with  a  resolution  here- 
after to  employ  his  time  and  all  his  endeavors  in  a  work  of  great  impor- 
tance to  God's  glory  ;  which  he  faithfully  performed,  to  the  great  edifica- 
tion of  all  who  knew  him,  who  were  witnesses  of  this  great  change 
wrought  by  St.  Joseph.     This  conversion  happened  at  Paris. 

Another  conversion,  no  less  strange  than  this,  happened  at  Lyons, 
where  a  young  man  of  good  condition,  who  passed  his  youth  in  the  fear 
of  God,  was  resolved  to  quit  the  world  and  entirely  give  himself  to  God's 
service  for  the  greater  security  of  his  salvation  ;  but  this  design  not  pleas- 
ing his  parents,  they  endeavored  to  divert  him  from  it,  but  very  unhap- 
pily, for,  seeing  himself  frustrated  of  his  design  of  executing  his  good 
desires,  his  former  fervor  cooling  by  little  and  little,  he  fell,  from  a  re- 
missness in  his  devotions,  to  an  entire  neglect  of  them.  At  last  he  quite 
loosed  the  reins  of  his  passions,  and  gave  himself  up  to  all  shameful  lib- 
erties Then  he  betook  himself  to  the  war,  where  he  exercised  all  the 
licentiousness  of  a  soldier's  life,  so  that  there  was  no  excess  in  which  he 
was  not  the  ringleader.  In  the  meantime,  his  father  and  mother,  con- 
scious of  their  great  fault,  having  a  sense  of  piety  and  God's  honor  and 
glory,  fell  into  unconsolable  affliction  of  mind,  acknowledging  their  error, 
and  never  giving  over,  by  letters  and  good  counsel,  by  themselves  and 
friends,  to  persuade  him  to  quit  his  irregularities  ;  but  all  in  vain,  his 
heart  being  obstinate.  At  length,  as  their  last  refuge,  they  had  recourse 
to  St.  Joseph,  daily  beseeching  him  to  reclaim  and  bring  back  this  prodi- 
gal child  by  taking  him  under  his  protection.  The  third  day  they  had 
earnestly  offered  these  devotions  the  young  man  retnrned  home,  cast 
himself  at  his  parents'  feet,  begged  their  pardon  for  his  follies,  began  a 
new  life,  and  corresponded  to  his  former  vocation  by  entering  into  re- 
ligion, in  which  God  rewarded  him  with  perseverance  ;  all  which  favors 
he  obtained  by  St.  Joseph's  intercession. 

We  have  in  our  church  in  Lyons  a  votive  picture  of  a  woman  ex- 
tremely afflicted  for  the  debaucheries  of  her  husband.  No  endeavors  for 
reclaiming  him  prevailing,  she  had  recourse  to  St.  Joseph,  making  a  vow 
to  him  for  obtaining  her  husband's  conversion  ;  which  she  had  no  sooner 
performed  than  his  thoughts  were  quite  changed,  and  he  was  never  after 
disloyal  to  his  consort. 

A  person  of  worth,  and  a  confident  friend  of  mine,  wrote  to  me, 
knowing  I  had  a  piece  of  work  in  hand  in  honor  of  St.  Joseph,  assuring 


288  THE  GLORIES  OF  ST.  JOSEPH. 

me  that  St.  Joseph  had  delivered  her  from  the  most  miserable  slavery  and 
thraldom  of  mind,  which  happened  to  her  after  the  following  manner : 
She,  having  failed  in  a  matter  of  great  importance,  even  against  a  vow 
made  to  God,  could  not  bring  herself  to  a  plain  and  clear  confession  of 
her  fault.  Finding  this  great  difficulty  and  repugnance,  she  fully  re- 
solved to  overcome  so  dangerous  a  bashfulness  ;  and  for  this  end,  that 
she  might  obtain  grace  of  God  to  put  her  soul  in  a  good  state,  for  nine 
days  together  she  said  the  Hymn  and  Prayer  of  St.  Joseph,  and  upon  the 
ninth  day  she  felt  a  strange  remorse  for  her  offence,  found  sufficient 
courage  to  declare  all  and  to  make  a  good  confession,  which  she  per- 
formed with  a  very  great  sorrow  and  a  firm  purpose  of  amendment  ;  and 
resolved  ever  after  to  carry  about  her  an  image  of  St.  Joseph,  even  in  the 
night,  to  prevent  her  from  bad  dreams,  whereby  she  acknowledged  hav- 
ing received  very  singular  help  and  assistance. 


CHAPTER  XII. 

THE    ASSISTANCE    WHICH    ST.  JOSEPH    GIVES   IN    CURING   CORPORAL    DISEASES, 

ESPECIALLY    THE    PLAGUE. 

HE  examples  I  have  here  set  down  I  have  chosen  out  of  many 
more,  of  which  I  was  either  an  eye-witness  or  well  acquainted 
with  the  persons  upon  whom  they  were  wrought,  in  the  city  of 
Lyons,  where  I  now  live,  or  else  are  such  as  have  irrefragable 
authority  to  prove  their  truth. 

None  can  doubt  what  St.  Teresa  recounts  of  the  miraculous  cures  he 
wrought  upon  her  in  her  youth,  and  in  those  very  long  and  lasting  dis- 
tempers she  had  after  she  was  religious ;  who  for  eight  months  lost  the 
use  of  all  her  limbs,  suffered  frequent  faintings  and  palpitations  of  the 
breasts,  which  were  her  ordinary  distempers  for  three  years  together  ; 
from  all  which  she  was  delivered  by  the  intercession  of  St.  Joseph,  to 
whom  she  was  extremely  devoted,  and  whose  feast  she  kept  every  year 
with  very  great  solemnity,  she  being  upon  that  day  suddenly  freed  from 
those  distempers  which  kept  her  so  long  in  bed,  and  enabled  to  rise  and 
walk  as  if  she  had  never  been  sick. 

Sister  Jane  of  the  Angels,  being  brought  to  death's  door  by  a  mortal 
pleurisy,  there  being,  according  to  the  physician's  account,  no  hopes  of 
her  recovery,  received  St.  Joseph's  assistance,  who  appeared  to  her,  laid 
his  hand  upon  the  side  where  the  pain  was,  and  so  cured  her  ;  but  this 
being  a  very  miraculous  cure,  and  the  circumstances  very  extraordinary, 
I  cannot  omit  to  give  you  a  particular  account  of  the  chief  passages,  leav- 
ing the  rest  to  a  printed  relation  of  it,  approved  by  the  bishop  of  Poictiers, 
and  showing  how  she  recovered  by  a  miraculous  ointment  that  the  saint 
applied  ;  and,  because  the  most  satisfactory  relation  I  think  that  can  be 
made  of  it  is  that  by  herself  in  a  letter  to  a  friend,  I  shall  therefore  put  it 
down  in  her  own  words  : 

"  I  fell  into  very  violent  convulsive  fits,  like  one  ready  to  give  up  the 
ghost.  I  found  myself  deprived  of  all  sense,  yet  my  judgment  was  still 
at  liberty  ;  and,  as  I  lay  in  this  sad  condition,  there  appeared  to  me  a 
great  and  beautiful  cloud,  on  which,  on  my  right  side,  stood  my  good 
angel,  of  incomparable  beauty,  like  a  youth  of  eighteen  years  of  age,  with 
fair  disheveled  hair.  This  youth  had  in  his  right  hand  a  flaming  fair  wax 
taper  ;  on  the  other  side,  on  the  cloud,  was  my  holy  father  St.  Joseph, 


29o  THE  GLORIES  OF  ST.  JOSEPH. 

with  a  countenance  surpassing  the  sun  in  brightness,  and  a  majesty  more 
than  human,  resembling  in  age  a  man  of  forty  or  forty-five  years  of  age, 
with  a  fine  head  of  hair,  of  a  chestnut  color,  very  long;  and,  as  I  per- 
ceived, he  looked  upon  one  of  the  assistants  that  stood  by  me  after  a  very 
sweet  manner,  full  of  amity  and  affection.  Then,  beholding  me,  he  laid 
his  hand  upon  that  side  where,  from  the  beginning,  was  the  principal 
source  of  my  distemper,  and  anointed  me  with  oil,  or  some  such  liquor. 
The  place  he  anointed  remained  something  moist,  and  at  the  same  instant 
I  found  myself  perfectly  recovered,  as  I  declared  to  the  standers-by." 

This  is  what  she  recounts  of  finding  herself  very  well,  out  of  her  bed, 
which  she  had  kept,  upon  account  of  her  fever,  fourteen  days,  occasioned 
by  a  formed  pleurisy,  that  gave  her  extraordinary  pain.  She  had  been 
bled  nine  times  in  twelve  days,  which  caused  such  a  weakness  that  she 
was  scarcely  able  to  turn  in  her  bed,  expecting  nothing  but  death.  But 
Mr.  Faveon,  her  physician,  and  a  Protestant,  was,  most  of  all,  astonished 
when,  entering  her  chamber,  not  knowing  anything  of  the  miracle,  he 
saw  all  the  company  on  their  knees,  the  sick  woman's  bed  empty  and 
covered,  and  saw  her  whom  but  a  little  before  he  had  left  as  dying,  rising 
from  her  knees,  walking  in  her  religious  habit  about  the  chamber,  with- 
out any  help,  and  coming  toward  him  with  a  smiling  countenance  ;  to 
whom  she  recounted  her  miraculous  recovery,  giving  him  also  thanks  for 
the  pains  he  had  taken.  This  surprise  was  so  sudden  that  he  remained 
for  a  long  time  in  silent  astonishment,  not  knowing  what  to  say  or  think  ; 
but,  in  the  end,  coming  to  himself,  he  acknowledged  it  to  be  a  wonderful 
change :  "  But  God,"  said  he,  "  is  omnipotent." 

But  a  still  greater  miracle  soon  followed  this,  of  which  this  was  partly 
the  occasion ;  for  the  rest  of  the  ointment  remaining  upon  a  linen  cloth, 
wherewith  the  recovered  person  wiped  the  place  St.  Joseph  had  anointed, 
not  only  retained  a  sweet  and  aromatic  smell  (as  I  experienced,  as  this 
religious  person,  so  miraculously  cured,  passed  by  Lyons),  but  has  also 
the  power  of  working  miracles,  which  it  likewise  communicates  to  beads, 
medals,  images,  and  papers  that  have  only  touched  this  miraculous  oint- 
ment, or  the  cloth  that  wiped  it  off  the  religious  person's  side. 

The  second  miracle  wrought  by  the  ointment  is  as  follows :  Madame 
de  Laubougemont,  about  eight  days  after  Sister  Jane  of  the  Angels  had 
so  miraculously  recovered,  being  pregnant,  happened,  after  the  same 
manner,  to  fall  sick  of  a  pleurisy  at  Trevaux,  which  four  of  the  ablest 
physicians  of  that  place  judged  incurable,  and  therefore  thought  it  in 
vain  to  apply  any  remedy  ;  but  God  inspired  the  patient  and  her  husband 
to  make  use  of  the  remedy  St.  Joseph  had  afforded  to  the  aforesaid  relig- 
ious ;  and,  therefore,  they  sent  an  express  to  Loudon  to  desire  they 
might  make  use  of  the  cloth  that  had  wiped  off  the  heavenly  balsam  from 


THE  GLORIES  OF  ST.  JOSEPH.  291 

the  place  St.  Joseph  had  anointed.  This  having  been  brought  to  the  sick 
lady,  the  very  smell  of  it  filled  her  soul  with  joy,  and  the  application  of 
it  to  her  right  side  perfectly  recovered  her ;  and  a  few  hours  after  she 
was  delivered  of  a  child,  which  the  doctor  and  surgeon  judged  to  have 
been  a  whole  month  dead  in  her  body. 

A  young  man,  called  Claud  Murner,  at  Laubougemont,  was  afflicted 
with  an  extraordinary  swelling  in  one  of  his  ribs,  that  reached  to  his  reins, 
and  caused  such  a  violent  fever  that  all  concluded  he  would  either  be  a 
cripple  as  long  as  he  lived,  or  else  that  the  breaking  of  the  ulcer  would 
occasion  his  death,  from  the  abundance  of  humors  gathered  together,  and 
had  caused  so  great  an  inflammation  and  swelling  as  gave  him  a  very 
great  deal  of  pain,  so  that  he  could  not  lie  in  any  other  posture  in  his  bed 
but  upon  his  belly,  which  excited  a  great  compassion  in  those  wbo  visited 
him,  among  whom  was  one  of  his  relatives,  a  father  of  the  society,  from 
whom  I  received  this  account.  He,  hearing  the  doctors  and  surgeons  of 
Mascon  concluded  there  was  no  hope  of  a  cure,  caused  the  youth  with 
all  confidence  to  make  a  vow  to  St.  Joseph.  The  father  said  Mass  in 
honor  of  the  same  saint,  to  procure  his  powerful  intercession,  and  advised 
the  youth  to  confess  and  communicate.  This  being  done,  he  caused  the 
name  of  Jesus  to  be  written  and  brought  to  the  sick  person,  who  swal- 
lowed down  the  paper,  it  having  touched  the  heavenly  balm  of  St.  Joseph 
before  spoken  of.  They  rubbed,  also,  the  inflammation  with  a  piece  of 
the  same  paper.  The  same  day  the  fever  left  him,  his  appetite  returned, 
the  swelling  wasted  by  degrees,  and  his  strength  returned  after  such  a 
manner  that  within  three  or  four  days  he  found  himself  able  to  perform 
a  journey  of  seven  leagues  on  horseback  ;  and  this  happened  not  only  to 
these  persons  I  have  named,  but  several  others  at  Lyons,  Trevaux,  and 
Loudon,  were  cured  of  very  desperate  fevers  by  these  means. 

Sister  Margaret  Rigaud,  a  professed  religious,  of  the  Monastery  of  St. 
Elizabeth  at  Lyons,  fell  from  a  floor  one  story  high.  The  fall  caused 
such  a  bruise  in  her  head  as  made  the  blood  gush  out  of  her  ears,  and'de- 
prived  her  of  her  senses.  They  used  all  remedies,  but  nothing  could  ease 
her  head,  which  was  so  much  bruised  that  for  several  months  together 
she  was  not  able  so  much  as  to  lean  or  rest  it  even  upon  the  softest  pil- 
low. Her  mind  was  in  no  less  pain,  being  very  much  disquieted,  caused 
by  the  weakness  of  her  brain,  and,  the  evil  very  much  increasing,  a  con- 
sultation of  doctors  and  surgeons  was  called,  who  all  concluded  that  her 
head  should  be  opened  by  being  trepanned,  and  unless  this  remedy  were 
used,  she  would  soon  be  deprived  of  life,  or  of  her  senses.  At  the  pa- 
tient's request,  who  extremely  apprehended  this  violent  operation,  its 
execution  was  deferred,  and  in  the  meantime  the  superior  of  the  monas- 
tery, by  God's  inspiration,  took  a  resolution  to  apply  another  remedy, 


jo  I  THE  GLORIES  OF  ST.  JOSEril. 

which  had  its  effect.  She  ordered  that  a  communion,  for  nine  days  to- 
gether, should  be  offered  for  the  recovery  of  this  religious,  in  honor  of 
St.  Joseph,  thereby  to  obtain  his  intercession.  The  distemper,  notwith- 
standing, continued  very  violent,  and  caused  great  and  sharp  pain  to  the 
patient  during  eight  days,  and,  the  ninth  day  being  begun  without  an  ap- 
pearance of  health,  some  of  the  religious  proposed  that  the  sick  person 
should  make  a  vow  to  St.  Antoline,  who  was  wont,  by  her  intercession, 
to  cure  such  kinds  of  distempers.  Another  religious,  hearing  this  and 
being  unwilling  that  any  but  St.  Joseph  should  have  the  honor  of  this 
cure,  addressed  herself  to  him  with  a  great  deal  of  fervor,  begging  of 
him  that  he  would  take  to  himself  the  honor  of  this^cure,  whose  honor 
was  now  at  stake,  she  being  first  recommended  to  him,  and  that  he 
would  not  permit  another  to  deprive  him  of  it,  especially  since  he  had 
full  power  to  effect  it ;  and,  last  of  all,  she  conjures  him  by  those  emi- 
nent prerogatives  of  his  being  the  reputed  father  of  Jesus,  and  spouse 
of  Mary,  to  assist  the  sick  person,  promising,  if  he  did  so,  that 
in  thanksgiving  she  would  perform  nine  mortifications,  and  say  nine 
times  his  prayer  in  his  honor.  While  she  offered  these  devotions  in  be- 
half of  her  sick  sister  on  the  ninth  day,  she  was  suddenly  cured,  and  so 
perfectly  that  she  could  not  contain  herself,  but  ran  about  the  house,  cry- 
ing out,  "  A  miracle  !  a  miracle  !  I  am  quite  recovered — I  am  perfectly 
well!"  And  so  she  was  indeed;  for  she  not  only  received  health  of 
body,  but  of  soul,  enjoying  ever  after  a  continual  peace  of  mind,  a  love 
of  devotion  and  regular  observances  ;  whereas,  before,  it  was  a  mortifi- 
cation to  her  to  be  at  the  choir,  and  plain  song  was  insupportable  to  her. 
Now  she  is  the  most  punctual  and  zealous  observer  of  this  duty,  and 
takes  a  most  particular  satisfaction  therein,  and  in  exactly  following  the 
community  in  all  other  regular  observances  ;  having  received  so  great 
light  from  St.  Joseph  as  to  see  and  value  perfection  and  whatever  tends 
to  it  even  before  her  corporal  health  or  any  other  satisfaction  whatsoever, 
and  therefore  honors  him  as  her  chief  patron  ;  since,  with  the  health 
of  her  body,  he  bestowed  such  interior  blessings  and  benefits  to  her 
soul. 

In  the  same  monastery,  about  eight  years  ago  (when  this  was  orig- 
inally written),  a  religious,  newly  professed,  had  so  violent  a  headache, 
that  she  could  take  no  rest,  and  prayer  became  even  impossible  to  her  to 
perform.  Hereupon  her  superior  ordered  her  to  communicate  nine  Tues- 
days in  succession  in  honor  of  St.  Joseph,  to  obtain  his  intercession  for 
her  delivery  from  this  violent  distemper.  Upon  the  fourth  Tuesday,  which 
that  year  happened  to  be  the  feast  of  St.  Joseph,  during  the  sermon  in  his 
honor,  in  which  his  praises  were  set  forth,  her  torments  were  so  redoubled 
that  she  was  scarcely  able  to  hold  up  her  head,  and  even  knew  not  where 


THE  GLORIES  OF  ST.  JOSEPH.  293 

she  was,  or  what  she  did.  But  this  pain,  great  as  it  was,  was  not  able  to 
make  her  neglect  her  duty  and  devotion  of  hearing  out  the  sermon,  nor 
prevent  her  afterward  from  staying  in  the  church  to  pray  with  the  rest  of 
the  religious,  although  she  could  say  or  think  of  nothing  but  these  words, 
"O  St.  Joseph!  "  which  she  repeated  with  incredible  joy  of  heart,  rejoic- 
ing that  he  was  such  a  saint  ;  which  joy  was  attended  with  that  of  her 
being  delivered  from  her  headache,  and  that  so  entirely  that  never  since 
has  she  felt  the  least  pain  in  her  head, 

The  superior  of  the  Congregation  of  the  Word  Incarnate  was  afflicted 
for  ten  years  together  with  sore  eyes,  so  that  she  could  not  read,  and  a 
continual  defluction  fell  upon  them  that  so  darkened  her  sight  that  the 
oculists  thought  she  would  never  perfectly  recover  it ;  she  no  sooner  had 
made  a  vow  to  St.  Joseph  to  say  his  office  for  a  year  together  than  she 
was  immediately  delivered  from  this  dimness  of  sight. 

How  successful  St.  Joseph  is  also  in  curing  his  clients,  securing  them 
even  from  the  greatest  of  all  distempers,  the  plague,  we  may  gather  from 
his  defending  the  city  of  Avenson  from  being  utterly  destroyed  by  it 
about  ten  years  since,  upon  account  of  a  solemn  vow  made  to  him  of  for- 
ever celebrating  his  feast ;  and  this  example  caused  several  at  Lyons  to 
have  recourse  to  him  by  their  prayers,  and  receive  succor  from  him  also 
in  time  of  the  plague  ;  of  whom  I  shall  relate  two  or  three  of  the  most  re- 
markable examples. 

Mr.  Augery,  an  advocate  in  the  parliament  of  Dauphine,  being  at  Ly- 
ons, and  understanding,  on  July  15,  1638,  that  Theodore  Augery,  his  son, 
seven  years  of  age,  was  seized  by  the  plague,  a  hard  swelling  appearing 
under  his  right  arm,  accompanied  with  a  violent  fever — evident  signs 
which,  the  following  day,  very  much  increased,  with  the  bubo  or  swelling 
— he  made  a  vow  to  God,  that  if  St.  Joseph,  by  his  intercession,  would 
procure  his  son's  recovery,  and  preserve  his  family  from  the  plague,  he 
would  for  nine  days  together  hear  Mass  in  his  church  in  his  honor,  and 
offer  tapers  and  wax  candles  at  his  altar,  with  a  votive  picture,  as  a  last- 
ing memory  of  this  favor.  In  the  meantime,  the  sick  youth,  being  visited 
by  the  plague  surgeons,  who  gave  him  up  for  dead,  was  taken  out  of  the 
house,  and  carried  to  St.  Laurence,  the  pest-house,  for  fear  of  infecting 
others.  Here  he  found  himself  perfectly  well,  nor  were  any  more  of 
his  family,  nine  in  number,  infected  ;  whereupon  he  performed  his  vow, 
and  hung  up  a  picture  at  St.  Joseph's  altar,  in  which  himself  wife,  and 
children  were  painted,  on  their  knees,  giving  thanks  to  God  for  this  fa- 
vor, obtained  by  the  intercession  of  St.  Joseph,  with  an  account  of  it  writ- 
ten at  the  bottom  of  the  picture,  and  signed  by  himself. 

Father  Melchior,  of  Faug,  a  religious  of  the  Society  of  Jesus,  being  a 
month  exposed  to  serve  those  who  were  in  the  quarantine  or  pest-house, 


2G4  THE  GLORIES  OF  ST.  JOSEPH. 

having  taken  the  plague,  and  lying  near  death,  all  despairing  of  his  re- 
covery— after  having  been  three  days  in  his  agony,  a  friend  of  his,  of  the 
same  order,  made  a  vow,  and  invited  the  sick  man  to  do  the  like,  in  case 
he  recovered,  to  offer  nine  masses  in  the  Church  of  St.  Joseph,  in  thanks- 
giving for  his  recovery.  At  the  same  hour  that  the  vow  was  made,  he 
recovered  his  speech,  and  found  himself  out  of  all  danger. 

Tevenet,  a  good  old  man  of  St.  Laurence  Dauger,  a  village  near  Ly- 
ons, infected  with  the  plague,  asked  the  vicar  of  the  place  whether  there 
were  no  means  for  his  recovery,  who  answered  him  that  there  were  none 
but  by  having  recourse  to  St.  Joseph,  and  by  making  a  vow  every  year  to 
keep  his  feast,  and  to  confess  and  communicate  upon  it,  and  for  nine  days 
to  say  seven  paters  and  aves,  and  conclude  it  with  Jesus,  Mary,  and  Joseph. 
The  pious  old  man  immediately  made  the  vow,  and  at  the  same  time 
found  himself  freed  from  the  plague,  wondering  what  was  become  of  his 
buboes  and  swellings,  which  vanished  on  a  sudden. 

Martin  de  Bau,  a  little  child,  four  years  old,  was  struck  with  the 
plague  while  he  was  at  play.  All  gave  him  up  for  lost ;  and  his  mother, 
being  in  very  great  desolation  and  affliction,  was  counseled  to  recommend 
him  to  St.  Joseph,  which  she  immediately  did,  in  these  words,  "  St.  Joseph, 
to  you  I  recommend  my  child."  About  two  hours  after,  the  child's  father, 
perceiving  some  signs  of  death,  called  his  wife,  who,  giving  him  up  for 
dead,  made  a  kind  of  pious  complaint,  saying,  "  Ah,  St.  Joseph  ! "  She 
came  to  the  child,  and  found  the  evil  diminished,  who  a  little  after  called 
to  his  mother  for  some  meat,  recovered  his  wonted  countenance,  rose 
from  his  bed,  and  cried  out,  "  I  am  well — St.  Joseph  has  cured  me."  The 
morning  following,  there  was  not  the  least  sign  of  any  complaint,  and  he 
felt  no  more  weakness  than  if  he  had  never  been  sick.  His  parents  car- 
ried him  to  the  Church  of  St.  Joseph  to  give  thanks,  where  they  hung  up 
a  votive  picture,  to  testify  not  only  the  child's,  but  the  father's  deliv- 
ery from  the  plague  ;  who  afterward  was  visited  and  delivered  also  by 
St.  Joseph's  intercession,  from  the  same  evil,  by  the  application  to  the 
bubo  or  swelling  of  some  cotton,  that  had  touched  the  ointment  at  Lou- 
don, whereby  St.  Joseph  miraculously  cured  one  of  the  religious  of  that 
place,  as  I  mentioned  before. 

Bennet  Gontelle,  a  gardener,  living  in  a  garden  that  joins  St.  Joseph's 
church,  every  day  lost  one  of  his  family,  consisting  of  seventeen  ;  out  of 
which  one  daily  fell  sick,  and  was  led  to  the  pest-house,  where  his  wife 
and  children  were  already  dead  of  it,  and  he  and  one  servant  only  left  in 
the  house,  who  daily  expected  to  follow  the  rest.  I  visited  him  in  this 
sad  affliction,  and,  being  his  next  neighbor,  counseled  him  to  make  a  vow 
to  St.  Joseph,  which  he  did,  and  I  joined  with  htm  in  it ;  promising  to 
offer  several  masses  and  communions  in  his  honor,  if  by  his  intercession 


THE  GLORIES  OF  ST.  JOSEPH.  295 

he  would  obtain  his  and  his  servant's  preservation  from  the  plague.     God 
heard  his  prayers,  and  preserved  them  both  from  the  infection. 

To  conclude  the  catalogue  of  those  whom  St.  Joseph  assisted  in  a  very 
extraordinary  manner,  who  were  either  cured  when  infected  or  preserved 
from  the  infection,  I  must  also  add  the  following  :  Those  who  are  ap- 
pointed masters  of  health  in  the  city  of  Lyons,  to  take  care  of  the  infect- 
ed, and  prevent  the  increase  of  the  infection,  having,  after  a  particular 
manner,  recommended  themselves  to  St.  Joseph,  were  all  preserved  from 
it,  notwithstanding  that,  in  the  discharge  of  their  employment,  they  were 
daily  exposed  to  the  danger  of  the  infection  ;  wherefore  they  all  came  in 
a  body  to  St.  Joseph's  church,  in  the  year  1638,  to  confess  and  commun- 
icate, and  to  offer  wax  candles  at  St.  Joseph's  altar,  to  express  their  grati- 
tude to  him  for  the  signal  favor  which  he  had  obtained  for  them  and  the 
whole  town. 


CHAPTER  XIII. 

THE  ASSISTANCE  WHICH  GOD  GIVES  ON  ALL  OCCASIONS    BY  ST.  JOSEPH'S 

INTERCESSION. 

HOSOEVER  desires  to  experience  the  effects  of  St.  Joseph's  inter- 
cession will  find  him  a  true  father,  for  he  forsakes  none  in  their 
necessities,  but  assists  those  who  have  recourse  to  him  in  all  their 
exigencies ,  especially  if  what  they  desire  conduce  to  God's 
honor  and  glory.  Thus  he  assisted  St.  Teresa  in  the  foundation  of  the 
greater  part  of  her  monasteries ;  as  is  set  down  at  large  in  the  history  of 
her  order.  And  I  know  a  person  who  was  in  great  pain  about  the  success 
of  an  affair  of  importance  ;  whereupon  he  caused  Mass  to  be  said  in  honor 
of  St.  Joseph,  begged  his  intercession,  and  it  succeeded  as  well  as  he  could 
have  wished. 

St.  Joseph  has  concern  not  only  for  spiritual,  but  even  temporal  affairs, 
and  by  his  intercession  assists  those  who  beg  his  help  therein  ;  as  we  may 
see  by  the  example  St.  Teresa  relates  of  herself,  who  was  in  great  pain 
about  some  debts  she  had  contracted  in  building  the  Monastery  of  Avila  ; 
not  knowing  what  course  to  take  for  the  payment  of  the  workmen.  In 
this  perplexity  St.  Joseph  appeared  to  her,  bade  her  confidently  to 
agree  with  the  workmen  and  engage  for  all  necessaries  for  the  building, 
promising  she  should  not  want  money  to  defray  the  expenses  ;  and  in 
effect  she  found  he  performed  his  promise,  she  receiving  money  from  per- 
sons from  whom  she  least  expected  so  great  charities,  both  to  her  own 
and  other  persons'  astonishment. 

The  Carthusians  also  experienced,  in  the  last  age,  how  powerful  his 
intercession  is  with  Almighty  God  ;  for,  fearing  so  great  a  desolation  as 
the  failing  of  their  order  would  have  been  for  the  want  of  subjects,  none 
presenting  themselves  to  undertake  that  sort  of  life,  a  general  chapter  was 
held  at  their  great  chapter-house  at  Grenoble,  to  the  end  they  might  ob- 
tain St.  Joseph's  powerful  intercession,  in  what  was  of  the  greatest  con- 
cern for  the  support  of  their  order.  They  made  a  decree  in  general  chap- 
ter, by  which  they  chose  him  for  the  patron  and  advocate  of  their  order, 
and  they  ordained  that  his  feast  should  for  the  future  not  only  be  kept 
as  of  obligation  throughout  their  whole  order,  but  with  very  great  solem- 
nity ;  which  singular  devotion  of  theirs  was  so  favored  and  accepted  of 
by  St.  Joseph,  and  his  intercession  was  so  efficacious  in  the  court  of  heaven, 


THE  GLORIES  OF  ST.  JOSEPH  297 

that  in  all  parts  of  the  world  where  they  are  established,  they  have  never 
since  wanted  proper  subjects  to  increase  their  holy  order  :  and  if  any  par- 
ticular house  at  any  time  wants  subjects,  let  them  but  address  themselves 
to  him,  and  they  find  his  powerful  assistance  ;  as  their  house  at  Lyons 
did  some  years  ago,  where,  by  making  a  vow  that  the  priests  should 
every  day  make  commemoration  of  him  in  their  Mass,  they  have  never 
since  wanted  fit  subjects  to  increase  their  number. 

But  St.  Joseph  not  only  brings  subjects  to  religion,  but  even  whole 
nations  to  the  Catholic  Church  ;  and  this  was  the  reason  that  our  fathers 
gave  the  name  of  Joseph  to  the  first  Tarquois  whom  they  baptized.  New 
France  also  owns  him  for  its  patron,  and  for  the  propagation  of  the  Cath- 
olic faith  in  the  southern  parts  of  America  ;  and  one  of  the  chief  missions 
in  those  parts  is  called  "The  mission  of  St.  Joseph  :  "  and  in  the  year  1626 
two  hundred  families  were  baptized,  and  their  example  moved  six  neigh- 
boring townships  to  unite  themselves  to  the  true  faith,  that  they  might 
also  became  partakers  of  those  spiritual  and  temporal  blessings  which 
St.  Joseph  visibly  obtained  for  those  happy  converts. 

St.  Joseph  also  favors  marriage,  and  unites  the  hearts  of  married  'per- 
sons, procuring  them  a  true  and  constant  conjugal  affection  ;  as  appears 
in  the  example  of  a  very  rich  merchant  of  Lyons,  who  had  a  very  great 
inclination  to  marry  a  young  woman  of  quality  :  but  she  rejected  all  propo- 
sitions of  the  kind.  Whereupon  he  addressed  himself  to  St.  Joseph,  vow- 
ing the  giving  an  alms  of  a  hundred  crowns  in  his  honor,  if  he  would  move 
her  to  hearken  to  his  proposal  of  marriage.  The  vow  is  no  sooner  made 
than  he  gains  her  consent,  and  the  marriage  is  made  up :  and  they  lived  a 
most  happy  couple  in  a  constant  peace  and  union  of  affection,  which  is 
one  of  the  greatest  blessings  in  this  world. 

He  assists  chaste  persons  also,  and  preserves  them  from  all  attempts 
the  enemy  makes  to  destroy  in  them  the  admirable  virtue  of  chastity  ;  as 
appears  in  an  example  of  a  pious  virgin,  who  being  attacked  in  this  point, 
her  confessor  advised  her  to  have  recourse  to  St.  Joseph  ;  and  caused  her 
to  wear  about  her  a  paper  that  had  touched  the  miraculous  ointment  at 
Loudon,  whereby  she  presently  found  help  and  comfort  ;  as  another  also 
did,  who  recommended  herself  to  the  same  saint,  promising  to  wear  his 
image  for  nine  days  together.  I  had  this  relation  from  the  person  herself 
who  received  this  benefit  by  St.  Joseph's  intercession. 

St.  Joseph  also  hears  and  helps  persons  pregnant,  as  appears  by  a  vo- 
tive picture  in  the  church  of  St.  Joseph  at  Lyons,  on  the  side  of  his  altar. 
Her  child  being  dead  for  some  days  within  her,  she  could  not  be  de- 
livered ;  yet  she  no  sooner  begged  his  assistance  than  she  was  delivered 
of  it  half  putrefied,  with  safety  also  of  her  life,  which  all  despaired  of. 
The  like  favor  happened  to  a  woman  at  Trevaux,  who  by  a  very  hard 


298  THE  GLORIES  OF  ST.  JOSEPH. 

labor  for  three  days  together,  was  brought  to  the  last  extremity.  In  these 
straits,  she  thought  of  recommending  herself  to  St.  Joseph,  and  purposed 
to  confess  and  communicate  in  his  honor,  and  to  swallow  a  paper  that 
had  touched  the  miraculous  ointment  of  Loudon  ;  which  she  had  no 
sooner  done  than  she  was  happily  delivered. 

He  favors  also  married  persons,  by  giving  them  children,  one  of  the 
chief  blessings  of  marriage  ;  as  a  votive  picture  in  St.  Joseph's  church 
testifies,  of  one  who  wanted  this  blessing,  who  had  no  sooner  begged  his 
intercession  than  within  a  year  she  obtained  it.  But  to  save  setting  down 
many  other  examples  of  St.  Joseph's  assistance,  the  testimony  of  St. 
Teresa,  and  of  many  others  of  his  clients,  whom  I  have  heard  avouch  the 
same  truth,  is,  that  he  refuses  nothing  that  is  asked  of  him,  but  provides 
a  remedy  in  all  necessities  ;  which  is  a  sufficient  motive  to  have  recourse 
to  him,  with  all  assurance  of  our  obtaining  our  just  petitions. 


CHAPTER  XIV. 

AN    EXHORTATION    TO    HAVE    RECOURSE    TO   ST.  JOSEPH,  AND    TO    CONFIDE    IN   HIS 

POWERFUL    PROTECTION. 

E  ought  to  believe  that  the  Mother  of  God  has  a  knowledge  from 
her  Son  of  what  is  good  for  our  salvation  ;  wherefore,  if  we  de- 
sire her  to  advise  us  what  is  best  to  secure  our  salvation,  we  can- 
not doubt  but  she  will  say,  "  Be  devout  to  St.  Joseph  ;  love  my 
dear  spouse,  St.  Joseph." 

To  prove  this  assertion,  I  will  relate  what  Father  Balthazar  Alvarez, 
a  great  client  of  hers,  and  confessor  to  St.  Teresa,  affirms  ;  who  being  one 
day  sick  at  Valladolid  of  a  burning  fever,  one  of  the  religious  that  helped 
him  showed  him  an  image  of  our  blessed  Lady  and  St.  Joseph,  and  put 
him  in  mind  of  recommending  himself  to  the  spouse  of  the  blessed  Vir- 
gin. "  You  have  reason,"  says  he,  "  for  the  Mother  of  God  has  expressly 
commanded  me  to  do  so  ; "  and,  as  he  afterward  owned,  it  was  in  the 
chapel  of  Loretto  that  she  gave  him  this  command.  She  gave  the  same 
advice  also  to  St.  Teresa,  who  was  Father  Balthazar's  penitent ;  which 
caused  her  to  have  so  great  a  devotion  to  St.  Joseph,  and  such  a  confi- 
dence in  him,  that  she  styled  him  her  father  ;  and  those  that  follow  our 
blessed  Lady's  advice  in  this  regard  may  expect  a  particular  mark  of  her 
kindness  and  encouragement  upon  this  account,  as  she  showed  to  St. 
Teresa. 

It  happened  that  at  Avila,  upon  the  feast  of  the  Assumption,  while 
St.  Teresa  was  carrying  on  the  foundation  of  that  monastery  under  the 
name  of  St.  Joseph,  as  she  was  at  her  prayers  she  saw  our  blessed  Lady 
upon  one  side  and  St.  Joseph  on  the  other,  showing  her  extraordinary  ex- 
pressions of  kindness  ;  and,  among  others,  that  which  gave  her  an  incredi- 
ble consolation  was  the  familiar  treatment  our  blessed  Lady  used  toward 
her  ;  taking  her  by  the  hand,  and  giving  her  thanks  for  her  affection  to 
her  dear  spouse,  and  for  her  particular  devotion  to  him.  After  these 
thanks,  she  promised  her  all  sorts  of  assistance  in  her  pious  design  ;  and 
in  confirmation  of  her  affection,  she  made  her  a  present  of  a  collar  or 
chain  of  gold,  with  a  cross  hung  at  it,  set  with  precious  stones,  so  re- 
splendent that  she  never  beheld  the  like.  This  made  St.  Teresa  use  her 
utmost  endeavors  to  induce  and  persuade  all  to  a  devotion  to  her  glorious 
patron ;  and  without  doubt,  were  we  so  happy  as  to  converse  with  the 
saints  now  in  heaven,  they  would  join  with  her  in  persuading  us  to  so 


300  THE  GLORIES  OF  ST.  JOSEPH. 

pious  and  profitable  a  work  by  their  own  example  ;  tor  we  read  in  St. 
Gertrude's  life,  that  upon  the  vigil  of  the  annunciation  of  our  blessed 
Lady,  she  perceived  all  the  saints  in  heaven  bow  their  heads  in  honor  of 
St.  Joseph,  while  his  name  was  recited  in  the  choir,  they  looking  upon  one 
another  with  signs  of  joy  and  congratulation  to  see  St.  Joseph  honored 
upon  earth  as  they  honor  him  in  heaven. 

Since,  therefore,  the  Queen  of  saints  and  angels,  and  all  the  saints  and 
angels  themselves,  take  such  a  satisfaction  in  seeing  St.  Joseph  honored, 
can  we  think  it  proceeds  from  any  other  reason  than  because  they  see 
that  this  honor  done  to  St.  Joseph  is  highly  pleasing  to  God  and  most 
profitable  to  man  ?  Wherefore,  let  us  upon  this  account  renew  our  pious 
resolutions  of  honoring  him  above  all,  next  to  Jesus  and  Mary.  Let  us 
resolve  to  honor  him  all  the  days  of  our  lives,  especially  upon  his  feast 
days,  since  there  is  none  more  beloved,  nor  more  worthy  of  our  love, 
next  to  Jesus  and  Mary  ;  who  obliges  his  lovers  by  all  sorts  of  favors, 
wins  their  devotions  by  miracles,  especially  in  matters  of  life  and  death, 
in  body  and  soul,  as  well  for  this  life  as  the  next ;  and  who  most  easily 
and  favorably  grants,  through  Christ,  whatever  is  asked,  and  procures  us 
a  free  access  to  Jesus  and  Mary. 

Wherefore,  it  was  a  profitable  invention  of  the  devout  Henry,  canon  of 
Chartres,  to  have  recourse  to  St.  Joseph ;  since,  as  the  learned  Gerson  re- 
marks, having  him  on  his  side,  he  was  sure  also  of  the  protection  of  Jesus 
and  Mary,  as  appears  by  the  following  examples. 

St.  Teresa,  making  a  voyage  with  some  of  her  religious  to  found  Veas, 
was  gone  out  of  her  right  way,  and  so  engaged  with  her  company  among 
the  rocks  which  hung  over  the  brow  of  a  precipice,  that  the  wagoner 
could  not  either  go  backward  or  forward.  Presently  she  went  to  her 
wonted  refuge,  St.  Joseph,  ordering  her  companions  to  join  with  her  in 
begging  the  protection  of  her  dear  father.  They  had  no  sooner  done  so 
than  they  saw  an  old  man,  who  cried  to  them  with  a  loud  voice,  "  Stand, 
for  you  will  be  all  lost  if  you  go  on  ! "  Wherefore  they  asked  of  him, 
u  What .way  shall  we  goon?"  "That  way,"  replied  he,  which  seemed 
impossible  for  a  wagon  to  go  to  ;  but  on  a  sudden  they  found  themselves 
miraculously  put  into  it :  at  which  time  they  endeavored  to  find  out  the 
old  man  to  thank  him,  but  in  vain,  as  St.  Teresa  foretold  ;  who  assured 
them  it  was  her  good  father,  St.  Joseph,  who  had  freed  them  from  the 
great  danger  they  were  in. 

It  was  for  this  reason  that  the  exorcist  of  Sister  Jane  of  the  Angels, 
prioress  of  the  Ursulines  at  Loudon,  who  knew  his  goodness  and  power, 
chose  him  for  her  protector  in  this  work  ;  for  the  devils  complained  of  St. 
Joseph,  by  whose  means  they  were  hindered  from  molesting  the  religious 
at  their  devotions. 


THE  GLORIES  OF  ST.  JOSEPH.  301 

And  that  St.  Joseph  even  helps  without  being  asked,  or  expecting  our 
prayers,  the  following  passage,  that  happened  at  Lyons  in  the  month  of 
September,  1638,  evidently  proves,  which  I  had  from  the  person's  own 
mouth,  and  is  as  follows  : 

Mr.  Peter  Evialvin,  a  rich  merchant,  coming,,  upon  the  8th  of  Septem- 
ber, our  blessed  Lady's  Nativity,  with  a  friend  of  his,  to  the  Church  of  St. 
Joseph,  after  some  discourse  with  his  friend,  who  was  a  client  of  St.  Jo- 
seph, about  several  graces  and  favors  that  St.  Joseph  bestowed  upon  his 
clients,  and  of  his  great  merits,  conceived  a  great  desire  to  take  him  for 
his  advocate,  and  resolved  to  frequent  his  church,  and  to  hear  Mass  in  it 
the  Thursday  and  Friday  following.  The  next  Sunday,  within  the  octave 
upon  which  he  put  himself  under  St.  Joseph's  protection,  as  he  walked  in  the 
fields  for  his  amusement,  he  met  two  men,  unknown  to  him,  one  of  whom 
shot  at  him  with  a  blunderbuss  charged  with  thirty  hailshot.  All  entered 
his  body,  without  giving  him  any  mortal  wound :  two  or  three  stayed  in 
his  belly,  and  one  of  them  was  beaten  flat  upon  his  forehead.  His  wife  and 
some  passengers,  coming  to  his  assistance,  found  him  upon  the  ground, 
and  thought  him  dead  ;  but  being  taken  up,  the  wounded  man,  seeing 
himself  all  bloody,  recommended  himself  to  St.  Joseph,  to  whom  his  wife 
also  made  a  vow,  which  succeeded  so  well  that  her  husband  recovered 
his  hurts  within  five  days,  and  came  to  give  thanks  at  St.  Joseph's  church, 
being  perfectly  well,  and  there  offered  a  picture  of  his  miraculous  escape 
as  a  token  of  his  gratitude. 

Give  me  leave,  now,  to  end  this  treatise  by  joining  my  petition  with 
that  of  St.  Teresa,  and  beseeching  you,  if  you  will  not  believe  me,  yet 
for  the  love  of  God,  that  you  will  make  trial  how  advantageous  the  devo- 
tion to  this  great  saint  is,  and  how  prosperous  you  will  find  it  by  experi- 
ence ;  for  I  have  not  said  all  I  might,  there  being  greater  advantages  in 
loving  and  being  devout  to  St.  Joseph  than  the  most  persuasive  pane- 
gyrist is  able  to  express.  But  believe  me  who  will,  and  let  those  that 
will,  imitate  me  also :  for  my  part,  I  am  resolved  to  love  St.  Joseph  for 
time  and  eternity — not  with  a  languishing  but  a  flaming  love — thereby  to 
redeem  lost  time ;  nor  will  I  prefer  any  object  under  God,  before  him  : 
for,  next  after  Jesus  and  Mary,  Joseph  shall  have  place  in  my  affections, 
in  which  I  will  persevere  till  my  last  breath,  which  shall  be  employed  in 
pronouncing  these  sacred  names:  "Jesus,  Mary,  Joseph.  Live  Jesus, 
Mary,  Joseph."     Amen. 


PORTRAIT  OF  THE  GREAT  SAINT  JOSEPH. 


HE  bitter  grief  and  poignant  anguish  of  heart  our  sins  and  infi- 
delities have  caused  the  amiable  and  blessed  Virgin,  our  good 
Mother,  ought  to  urge  us  to  seek  every  sort  of  pious  invention 
capable  of  soothing  her  sorrow  and  increasing  her  joy.  An  ex- 
cellent means  would  be  to  cherish  a  tender  and  filial  devotion  to  her 
worthy  spouse,  St.  Joseph  ;  for  it  affords  singular  pleasure  to  the  ever- 
glorious  Virgin  to  see  him  honored  and  invoked  by  her  affectionate  chil- 
dren. If,  then,  you  desire  to  delight  the  virginal  heart  of  Mary,  practise 
the  following  exercises  in  honor  of  this  great  patriarch,  who  merited  to 
receive  from  the  Holy  Ghost  the  glorious  title  of  father  of  Jesus,  and 
spouse  of  His  blessed  Mother. 

First,  enter  into  a  strong  and  fixed  resolution  to  imitate,  as  far  as  you 
are  able,  all  his  virtues,  especially  his  ardent  love  of  Jesus  and  Mary,  his 
constant  fidelity,  his  abject  poverty,  his  angelic  purity,  his  love  of  silence, 
his  divine  patience,  his  blind  obedience,  and  his  profound  humility. 

Second,  celebrate  every  year,  with  sincere  and  cordial  devotion,  his 
great  feast  on  the  19th  of  March,  as  well  as  that  which  the  Church  cele- 
brates on  the  23d  of  January,  in  honor  of  his  immaculate  marriage  with 
the  ever  Virgin,  that  established  between  this  chosen  pair  the  closest 
union  and  most  cordial  sympathy. 

Third,  devote  the  month  of  March,  which  has  been  called  the  month 
of  Joseph,  in  a  particular  manner  to  his  service,  since  this  month  has  been 
signalized  by  many  events  relating  to  Joseph — in  this  month  he  received 
into  his  society  the  Saviour  of  the  world  ;  in  this  month  Jesus  was  cruci- 
fied, died,  and  was  buried,  and  visited  Joseph  in  limbo  ;  in  this  month 
Joseph  also  died;  this  month  is  likewise  remarkable  for  the  finding  of 
Jesus  in  the  temple,  and  several  other  sacred  events. 

Fourth,  take  a  day  every  week,  which  may  be  Wednesday,  that  is 
generally  dedicated  to  Joseph,  to  recite  devoutly  his  litanies,  which  con- 
tain the  principal  actions  of  his  life  and  the  most  illustrious  prerogatives 
with  which  heaven  has  honored  him,  and  which  are  so  many  and  so 
numerous  that  to  avoid  too  long  a  litany  they  may  be  divided  into  two, 
and  said  alternately. 


THE  GLORIES  OF  ST.  JOSEPH  303 

Fifth,  every  day  address  him  after  the  manner  expressed  in  the  salu- 
tation, which  comprises  those  admirable  qualities  that  hold  him  in  rela- 
tion with  the  most  holy  Trinity,  the  Father,  Son,  and  the  Holy  Ghost,  as 
also  with  the  glorious  Virgin  and  all  the  faithful.  It  likewise  comprises 
the  principal  virtues  that  form  his  crown  and  brightest  ornament. 

Sixth,  you  may  also  daily,  or  according  to  your  devotion,  commemor- 
ate his  seven  dolors  and  joys  in  this  life,  by  reciting  seven  " Paters"  and 
seven  "  Aves"  for  that  intention,  which  is  a  practice  most  pleasing  to 
him,  and  was  taught  by  himself  to  two  holy  men,  and  confirmed  by  a 
miracle.  (See  Janu's  History  of  St.  Joseph.)  Should  your  occupations 
not  allow  you  to  do  this,  say  seven  "  Aves"  or  at  least  these  sacred  words, 
"Jesus,  Mary,  and  Joseph,"  seven  times,  more  in  your  heart  than  with 
your  lips,  in  memory  of  his  seven  dolors,  and  as  often  in  honor  of  his 
seven  joys. 

The  seven  Sorrows  of  St.  Joseph. 

First,  at  finding  that  his  honored  Lady  and  amiable  spouse  had  con- 
ceived, and  at  the  idea  of  being  obliged  by  the  law  to  forsake  her. 
(St.  Matt.  i.  18,  19.) 

Second,  at  not  being  able  to  find  lodging  in  the  city  of  Bethlehem  for 
the  King  and  Queen  of  heaven,  and  at  seeing  Jesus  lying  shivering  on  a 
little  straw  in  a  manger,  between  two  animals — His  only  shelter  from  the 
cold,  there  being  no  room  for  Him  in  the  inn.  (St.  Luke  ii.  7.) 

Third,  at  seeing  the  divine  infant  suffer  and  shed  so  much  of  His 
precious  blood  in  the  painful  ceremony  of  His  circumcision,  when  he  was 
but  eight  days  old.    (St.  Luke  ii.  21.) 

Fourth,  at  hearing,  on  the  day  of  the  purification,  the  prophecy  of 
holy  Simeon,  that  the  child  should  be  an  object  of  contradiction  and  per- 
secution, and  that  a  sword  of  sorrow  should  pierce  Mary's  heart.  (St. 
Luke  ii.  34,  35.) 

Fifth,  his  flight  into  Egypt  with  the  child  and  His  Mother,  in  the 
darkness  of  the  night,  and  in  the  depth  of  winter,  to  escape  the  persecu- 
tion raised  by  Herod  against  the  adorable  infant.   (St.  Matt.  ii.  13.) 

Sixth,  on  his  return  from  Egypt,  hearing  that  Archelaus,  more  cruel 
still,  reigned  in  Judea  in  the  room  of  Herod  his  father,  he  was  afraid  to 
go  thither,  and  being  warned  in  sleep  retired  into  Galilee.  (St.. Matt, 
ii.  22.) 

Seventh,  in  the  celebrated  pilgrimage  to  Jerusalem,  not  finding  the 
child  Jesus,  his  only  solace,  among  his  acquaintance,  he  sought  Him  three 
days,  sorrowing  for  His  loss.   (St.  Luke  i.  45,  46,  48.) 

The  seven  Joys  of  St.  Joseph. 
First,  the  embassy  of  the  angel  sent  from  heaven  to  console  him  in 


304  THE  GLORIES  OF  ST.  JOSEPH. 

these  words :  "  Joseph,  Son  of  David,  fear  not  to  take  Mary  thy  wife,  for 
what  is  conceived  in  her  is  of  the  Holy  Ghost."  (St.  Matt.  i.  20.) 

Second,  the  tidings  of  great  joy  brought  by  an  angel  to  the  shepherds, 
that  a  Saviour  was  born  in  the  city  of  David,  while  a  multitude  of  the 
heavenly  army  was  praising  God,  and  saying,  "  Glory  be  to  God  in  the 
highest,  and  on  earth  peace  to  men  of  good  will."  (St.  Luke  ii.  10,  13,  14.) 

Third,  giving  the  child  the  name  of  Jesus,  "  which  was  called  by  the 
angel  before  he  was  conceived  in  the  womb."  (St.  Luke  ii.  21.) 

Fourth,  when  he  saw  the  wise  men  from  the  east  come  to  pay  their 
homage  to  the  new-born  King,  "  and  falling  down  they  adored  Him,  and 
opening  their  treasures  they  offered  Him  gifts,  gold,  frankincense  and 
myrrh."  (St.  Matt.  ii.  1,  2,  11.) 

Fifth,  when  he  heard  in  the  temple  from  the  lips  of  holy  Simeon,  that 
the  child  was  to  be  "  the  resurrection  of  many  in  Israel."  (St.  Luke  ii.  34.) 

Sixth,  in  the  land  of  Egypt,  when  he  saw  the  idols  fallen  and  broken 
before  the  infant  God,  and  heard  from  the  angel  that  "  they  were  dead 
that  sought  the  life  of  the  child,  and  that  he  might  return  with  safety 
into  the  land  of  Israel."  (St.  Matt.  ii.  20.) 

Seventh,  the  finding  of  Christ  in  the  temple,  disputing  in  the  midst  of 
the  doctors,  after  sorrowing  for  Him  three  days.    (St.  Luke  ii.  46.) 


PORTRAITURE  OF  THE  VIRTUES  OF  THE 

ILLUSTRIOUS  AND  ADMIRABLE  SAINT  JOSEPH, 

SPOUSE  OF  THE  MOTHER  OF  GOD. 


HAT  could  be  said  more  to  his  praise  than  to  be  called  in  the  gos- 
pel, as  often  as  four  times,  the  father  of  Jesus,  and  that  by  the 
Holy  Ghost  Himself  ?  Surely  he  must  have  possessed  the  vir- 
tues of  a  father  supereminently  to  justify  this  appellation — the 
tenderness  and  love  of  a  father,  which  would  seem  to  include  all  other 
virtues,  and  to  constitute  their  form  and  perfection ;  as,  according  to  St. 
Augustine,  "God  is  honored  only  by  love."  "  Ama  et  fac  quod  vis" 
(Guided  by  love,  you  may  act  as  you  please). 

Hence  we  see  him  figure  on  the  theatre  of  divine  love  the  second  of 
mortals  and  the  first  of  men,  as,  after  the  Mother  of  God,  he  held  the 
first  place  among  the  ardent  lovers  of  Jesus  ;  and  as  God  the  Father  con- 
fided to  his  care  His  divine  Son,  the  object  of  His  complacency,  it  is  more 
than  probable  that  the  Holy  Ghost,  too,  whose  gifts  were  lavished  on 
him,  gave  him  a  clear  knowledge  of  the  mystery  of  the  incarnation,  either 
through  the  ministry  of  His  angels,  or  by  abundant  lights  communicated 
immediately  to  himself.  "  Spiritus  7ibi  vult  Spiral.  Spiritus  est,  qui  tes~ 
tificatur  quoniam  Christus  est  Veritas"  (The  Spirit  breathes  where  He 
willeth.     The  Spirit  manifesteth  that  Christ  is  the  truth). 

This  interior  illustration,  together  with  the  familiar  intercourse  and 
fondness  cemented  between  them,  seeing  Him,  hearing  Him,  speaking 
with  Him,  carrying  Him  in  his  arms,  embracing  Him,  and  receiving  from 
Him  in  return  a  thousand  caresses,  must  have  enkindled  in  a  soul  so  well 
disposed  a  flame  of  light  and  love.  These  were  so  many  arrows  that 
pierced  his  amorous  heart,  till,  languishing  with  love,  and  overpowered 
with  so  many  favors,  he  gave  up  the  ghost,  a  victim  of  the  most  heavenly 
ardor,  assisted  by  his  Creator  and  Redeemer,  who  received  his  last  breath 
— his  last  effort  of  love.  Whence  we  may  conclude  with  the  learned 
Suarez,  that,  having  excelled  in  charity  here  on  earth,  he  excels  in  glory 
in  heaven.  "  Qui  seminat  in  benedictionibus  de  benedictionibus  et  metet  "  (He 
who  sows  the  seeds  of  eminent  virtue,  will  reap  the  fruits  of  glory  in  pro- 
portion). 


306  THE  GLORIES  OF  ST.  JOSEPH. 

After  Jesus,  His  blessed  Mother  was  always  the  object  of  Joseph's 
tenderest  affection.  If  any  one  ever  excelled  in  devotion  to  the  Queen  of 
heaven,  it  was  Joseph — he  was  the  person  that  was  nearest  allied  to  her, 
most  like  her,  and  most  attached  to  her — he  of  all  mortals  paid  the  first 
homage,  the  tenderest  devotion  that  ever  was  or  ever  shall  be  paid  to  the 
incomparable  Virgin.  Who  ever  weighed  more  profoundly  the  sense  and 
contents  of  the  angelical  salutation,  and  the  depth  of  its  mystery  ?  "  Con- 
ferens  in  carde  suo  salntationem,  !  Ave  gratia  plena  '  "  (Pondering  in  his 
heart  the  words  of  the  angel,  "Hail,  full  of  grace  "). 

In  the  noble  and  generous  heart  of  the  great  St.  Joseph,  as  in  the 
nursery  and  hotbed  of  every  virtue,  first  sprang  up  the  seeds  and  first 
fruits  of  devotion  to  Mary — from  this  source  it  was  transplanted  into  the 
hearts  of  the  faithful  and  of  religious  devoted  to  Mary  ;  and  in  virtue  of 
his  merits  and  powerful  protection  has  it  been  so  rich  in  graces  and  con- 
versions in  the  Church  of  God  ;  for  to  this  origin  must  be  referred,  as 
several  saints  attest  of  themselves,  whatever  fruits  it  has  brought  forth  or 
is  to  bring  forth  to  the  end  of  time.  "  Vulnerasti  cor  meum,  soror  mea, 
sponsa,  ut  revelentur  ex  multis  cordibus  cogitationes  "  (Thou  hast  wounded 
my  heart,  my  sister,  my  spouse,  that  pious  thoughts  may  be  manifested 
from  many  hearts). 

From  Joseph's  devotion  to  Mary  resulted  their  angelic  union  and  holy 
marriage,  which  the  Church  honors  by  a  special  feast  on  the  23d  of  Janu- 
ary. On  this  day  was  laid  the  foundation  of  the  first  and  most  perfect 
community  that  ever  adorned  or  ever  shall  adorn  the  Church  of  God — 
the  pattern  and  model  of  all  other  communities,  where  God  would  be 
served  as  He  deserves.  So  heavenly  a  community  was  it,  that  divine 
Wisdom,  who  was  fully  aware  of  the  merits  of  its  members,  was  induced, 
by  the  splendor  of  their  virtues,  to  leave  the  bosom  of  His  Father,  and 
join  them  on  the  25th  of  March.  Of  this  community  Joseph  was  consti- 
tuted superior  by  God  Himself,  without  any  will  of  his  own.  "  Neque  ex 
voluntate  viri,  sed  ex  Deo — -Joseph,  noli  accipere  Mariam  conjugem  tuam  " 
(Not  of  the  will  of  man,  but  of  God— Joseph,  be  not  unwilling  to  take 
Mary  your  spouse). 

Joseph,  at  the  head  of  this  admirable  society  and  wonderful  alliance 
between  him,  the  Queen  of  heaven,  and  the  Son  of  God,  entirely  uncon- 
scious of  his  own  dignity,  fixed  his  eyes  and  settled  his  attention  on  those 
he  was  placed  over,  devoted  and  dedicated  himself  in  a  special  manner 
to  the  singular  honor  and  service  of  each  of  its  members,  looked  on  them 
as  his  prototype,  which  he  endeavored  to  copy,  strove  with  the  abundant 
graces  of  state  he  received  to  form  in  him  as  perfect  an  image  as  he  could 
of  the  life  they  led,  and  of  the  virtues  they  practised  ;  so  that  this  trinity 
of  the  earth,  the  members  of  this  community,  though  three  in  persons, 


THE  GLORIES  OF  ST.  JOSEPH.  307 

were  like  the  Trinity  of  heaven,  but  one  in  affection — one  breath  seemed 
to  animate  them,  one  spirit  to  guide  them  in  all  their  actions ;  they  had 
the  same  views,  and  thought  the  same  in  all  things,  and  in  the  union  of 
the  same  love.  "  Erat  Mis  cor  unum  et  anima  una — erant  Mis  omnia  com- 
munia "  (They  had  one  heart  and  one  soul  —  they  had  all  things  in 
common). 

Jesus,  in  return  for  the  faithful  discharge  of  so  precious  a  stewardship, 
and  for  the  affection,  care,  and  solicitude  bestowed  by  Him  on  the  mem- 
bers of  this  amiable  community,  loved,  honored,  and  obeyed  Joseph.  He 
was  subject  to  them,  says  the  evangelist ;  and  Gersen  adds  that  as  this 
submission  shows  the  humility  of  Jesus,  so  does  it  manifest  Joseph's  in- 
comparable dignity,  whose  constant  fidelity  in  the  fulfillment  of  his 
charge,  and  his  unceasing  application  to  study  and  supply  the  wants  and 
necessities  of  his  dear  community,  were  a  new  source  of  grace  and  spirit- 
ual delight  to  this  good  and  faithful  servant,  whom  his  Master  always 
found  watching.  Blessed  is  the  servant  whom  his  Lord  finds  so  doing  : 
He  will  place  him  over  all  things  He  possesseth.  "  Quis,  putas,  est  fidelis  dis- 
pensator  et  prudens  quern  constituit  Domimis  supra  familiam  suam  ?  " 
(Who,  think  you,  is  the  faithful  and  prudent  steward,  whom  his  lord 
placeth  over  his  family  ?)  "  Esto  fidelis  usque  ad  mortem  et  dado  tibi 
coronam  vita  "  (Be  faithful  to  the  end,  and  I  will  give  thee  a  crown  of 
life). 

By  conversing  with  the  Man-God  and  witnessing  His  actions,  and  im- 
bibing His  divine  Spirit,  Joseph  inherited  the  naked  and  holy  poverty  of 
the  Lord  of  the  earth,  and  of  the  plenitude  thereof,  who  said  of  Himself, 
that  He  "  was  poor  and  toiling  from  His  youth,  who  had  not  where  to  be 
born  or  to  recline  His  head,  but  embraced  poverty  to  enrich  us  and  to  set 
us  the  example.  Though  descended  of  the  kings  of  Juda,  and  of  the 
royal  race  of  David,  the  poor  servant  of  God  despised  their  earthly  pos- 
sessions, their  dignities  and  grandeurs,  and  showed  true  magnanimity  of 
soul  in  preferring  a  treasure  in  heaven,  trusting  to  the  hand  above  that 
feeds  the  birds  of  the  air  and  clothes  the  lilies  of  the  field  with  more  than 
the  splendor  of  Solomon. 

"  Beati  pauper es  spiritu,  quoniam  ipsorum  est  regnum  coelorum —  Ve  di- 
vitidus/"  (Blessed  are  the  poor  in  spirit,  for  theirs  is  the  kingdom  of 
heaven — Woe  to  the  rich  !) 

The  sacred  silence  of  Jesus  in  His  mother's  womb,  during  His  divine 
infancy,  for  eighteen  years  of  his  more  advanced  life,  and  afterward  in 
false  accusations,  found  a  zealous  admirer  and  perfect  imitator  in  St. 
Joseph,  of  whom  we  do  not  discover  one  saying  recorded  in  the  entire 
New  Testament :  for  such  was  his  love  of  this  heaven-born  virtue,  the 
daughter  of  prudence,  that  he  obtained  of  the  Holy  Ghost,  who  directed 


308  THE  GLORIES  OF  ST.  JOSEPH. 

the  hands  of  the  sacred  penmen,  not  to  allow  a  single  word  of  his  to  be 
handed  down  to  posterity. 

Mary  speaks  and  addresses  Jesus,  while  her  lord  and  master  is  silent. 
How  intimately  was  he  penetrated  with  the  fear  of  sinning  in  too  much 
speaking?  And  how  he  cherished  a  virtue  that  contributed  to  unite  him 
to  eternal  Wisdom  !  "Jesus  autem  tacebat"  (Jesus  was  silent).  "  Bonum 
est  prestolari  cum  silentio  salutare  Dei"  (It  is  good  to  await  in  silence 
God's  salvation).  "  Sedebit  solitarius  et  tacebit,  quia  levavit  supra  se" 
(The  recluse  shall  sit  down  and  be  silent,  because  he  rises  above  himself). 

But  who  will  be  able  to  conceive  the  interior  purity  of  him  who  was 
honored  as  a  father  by  the  author  of  all  purity,  "  Honorifico  patrem  meum" 
and  whose  more  than  angelic  marriage  is  honored  on  the  23d  of  January, 
besides  his  feast  that  is  celebrated  on  the  19th  of  March  ?  Surely  he  must 
be  admirably  pure  of  heart  to  deserve  to  press  to  his  bosom  the  immac- 
ulate Lamb  of  God,  and  to  obtain  the  reward  of  his  purity,  in  seeing  Him 
face  to  face  here  below.  How  amiable  and  desirable  above  all  things  the 
divine  virtue  that  happily  disposes  the  soul  to  a  contemplative  life,  and 
is  the  principal  means,  as  St.  Thomas  teaches,  of  rendering  it  capable  of 
God's  illustrations  and  intimate  communications,  of  His  friendly  conversa- 
tion and  blessed  vision  amid  the  darkness  of  this  valley  of  tears.  "  Beati 
mundo  corde,  quoniam  ipsi  Deum  videbunt — cor  mundum  crea  in  me  Deus  " 
(Blessed  are  the  poor  of  heart,  for  they  shall  see  God — create  in  me,  O 
God,  a  clean  heart). 

Christ,  Joseph's  model  in  every  virtue,  wished  to  satiate  Himself  with 
the  pleasure  of  suffering — the  same  may  be  said  of  His  perfect  copy  : 
after  Mary,  who  ever  felt  more  joy  from  afflictions  than  Joseph,  the 
spouse  of  the  Queen  of  Martyrs,  under  his  various  dolors  ?  His  holy  life, 
from  beginning  to  end,  was  a  continual  exercise  of  patience,  under  the 
four  great  sorts  of  sufferings :  poverty,  and  the  wants  of  life — exterior 
pains  that  afflict  the  body— interior  ones  that  afflict  the  spirit— and  hu- 
miliations and  affronts.  In  these  he  had  an  ample  field  for  the  exercise 
of  his  virtue,  of  which  he  left  a  heroic  example  to  after  ages.  Blessed  is 
the  man  that  endureth  tribulation,  for  he  shall  receive  the  crown  of  life. 
"  Communicantis  Christi  passionibus  gaudete,  si  exprobramini  in  nomine 
Christi  beati  eritis,  quoniam  quod  est  honoris,  et  gloria  et  virtu tis  Dei,  et  qui 
est  ejus  spiritus  super  vos  requescit"  (Rejoice  when  you  participate  in  the 
sufferings  of  Christ,  and  account  yourselves  happy  if  you  receive  re- 
proaches for  His  sake  ;  for  all  real  honor  and  true  glory,  and  the  virtue 
of  God,  and  the  plenitude  of  His  spirit  shall  repose  upon  you). 

The  obedient  man  has  victories  at  his  command.  Joseph's  submission 
to  the  divine  will  gave  him  a  mastery  over  God  Himself :  "  He  was  His 
governor  in  the  land  of  Egypt,"  to  whose  unerring  will  he  so  perfectly 


THE  GLORIES  OF  ST.  JOSEPH.  309 

united  his  as  to  make  of  them  but  one.  This  divine  will  he  acknowledges, 
and  promptly  bows  to,  whether  manifested  by  the  hand  of  Providence 
directing  the  various  events  of  life,  or  by  the  ministry  of  an  angel,  with- 
out examining  the  why  or  the  reason,  and  by  this  cordial  and  blind  obedi- 
ence he  captivated  the  homage  of  Him  before  whom  the  pillars  of  heaven 
tremble.  An  interior  ray  of  divine  light  discovered  to  him  the  beauty  of 
the  order  established  by  the  All-wise,  and  gave  him  a  secret  delight  in 
being  able  to  contribute  to  the  execution  of  it.  St.  Catherine  of  Genoa 
says,  "The  more  one  conforms  to  the  divine  will,  the  more  he  leaves  his 
own  imperfection,  and  approaches  that  of  God." 

"  Exurgensr  Joseph  fecit  sicut  precepit  ei  angelus — non  sicut  ego  volo  sed 
sicut  tu  "  (Joseph,  rising,  did  as  the  angel  ordered  him — not  my  will  but 
thine  be  done). 

"  God  resists  the  proud,  whereas  he  gives  his  grace  to  the  humble." 
As  true  humility  is  the  surest  sign  of  perfect  sanctity,  so  it  was  the  base 
and  guardian  of  Joseph's  other  virtues  :  this  hidden  treasure  was  quite 
unknown  to  him  ;  he  was  entirely  unconscious  of  it,  and  therefore  it  took 
the  deeper  root  in  his  soul.  In  him  it  was  an  ardent  love  that  inclined 
him  to  dissolve  into  nothing  before  God,  and  to  appear  contemptible  to 
man  :  his  humility  made  him  practise  silence  and  retirement ;  it  reminded 
him  of  his  nothingness,  in  which  he  delighted,  as  it  contributed  to  in- 
crease God's  glory,  "  who  is  honored  by  the  humble." 

"  Quant 0  magnus  es  humilia  te  in  omnibus,  et  coram  Deo  invenies  gra- 
tiam.  Discite  a  me  quia  mitis  sum  et  humilio  corde  "  (The  greater  thou  art, 
humble  thyself  the  more  in  all  things,  and  thou  shalt  find  favor  with  God. 
Learn  of  me  to  be  meek  and  humble  of  heart). 

As  the  first  fruit  of  his  humility,  he  strenuously  endeavored  to  con- 
ceal himself  and  what  he  was  from  the  world,  and  to  lead  that  hidden 
life  of  which  he  is  the  illustrious  patron  and  accomplished  model.  But 
of  this  divine  life,  so  little  known  to  immortified  souls,  who  can  have  a 
just  idea  ?  for  all  the  glory  and  beauty  of  the  king's  daughter,  that  is,  the 
true  Christian,  is  within.  The  most  honored  of  men  was  the  most  un- 
known and  despised  :  the  governor  and  guardian  of  the  King  of  heaven 
spends  his  precious  life  in  the  obscurity  of  a  carpenter's  shop,  and,  while 
his  consummate  virtues  ravish  the  heart  of  God,  he  has  neither  will  nor 
wish  to  manifest  them  to  the  world.  Joseph  might  have  said  and  done 
wonders,  but  he  preferred  the  great  maxim  of  saying  little.  Moses  says 
he  found  a  greater  difficulty  than  ever  in  speaking  after  conversing  with 
God  :  a  soul  interiorly  conversant  with  Him  has  an  aversion  to  any  ex- 
terior display  ;  she  is  satisfied  with  the  knowledge  God  has  of  her. 

"The  kingdom  of  God  is  not  in  manifestation,  it  is  within  you." 
"  Your  life  is  hidden  with  Christ  in  God." 


310  THE  GLORIES  OF  ST.  JOSEPH. 

But  who  can  tell  the  immense  weight  of  his  glory  and  his  preroga- 
tive in  heaven  ?  for  to  enumerate  all  his  virtues  would  be  endless ;  it  is 
the  opinion  of  the  pious  and  learned  Suarez  that  he  is  exalted  above  the 
apostles  and  John  the  Baptist,  since  he  surpassed  them  in  dignity,  as  the 
dignity  of  father,  of  governor,  and  of  prime  minister  of  Jesus  is  greater 
than  that  of  herald  and  precursor.  Others  say  that  in  a  well-suited  mar- 
riage, as  Joseph's  must  have  been,  an  equality  is  necessary  ;  and  so  they 
conclude  that  he  must  approach  nearest  to  the  sanctity  of  Mary.  Besides, 
as  Jesus  and  she,  by  a  single  visit  and  salutation,  sanctified  the  Baptist, 
how  much  more  of  their  divine  spirit  must  they  not  have  infused  into 
Joseph  by  their  constant  presence  and  conversation.  Further,  as  all  his 
thoughts,  words,  and  actions  were  referred  to  the  Word  incarnate,  they 
thence  became  Godlike  and  divine  :  what  wonder,  then,  that  St.  Teresa 
should  have  such  tender  devotion  to  this  favorite  of  heaven,  and  should 
so  strongly  recommend  it  to  others  as  the  best  means  of  securing  God's 
friendship  ?  assuring  them  that  it  was  through  his  mediation  she  had  re- 
ceived the  choicest  favors. 


EIGHT  MEDITATIONS 

Upon  some  passages  of  the  Life  of  St.  Joseph,  which  may  serve  through  the 
Octave  of  his  Feast,  or  at  other  times. 

MEDITATION    I. OF    THE    ILLUSTRIOUS    BIRTH    AND    NAME    OF    ST.   JOSEPH. 

The  Preparatory  Prayer.— Beg  humbly  of  God  that  your  memory,  understanding,  and  will, 
may  be  employed  to  His  greater  honor  and  glory,  in  this  mental  prayer. 

First  Prelude.— Imagine  yourself  at  Nazareth,  at  the  birth  of  St.  Joseph,  and  reflect  on  the 
difference  wherewith  men  and  blessed  spirits  regarded  this  royal  infant. 

Second  Prelude. — Beg  light  to  see  the  vanity  of  the  world,  and  grace  to  despise  it. 

Point   i. 

Consider,  That  St.  Joseph  was  lineally  descended  from  the  greatest 
kings  of  the  tribe  of  Juda,  and  from  the  most  illustrious  of  the  ancient 
patriarchs ;  but  that  his  true  glory  consisted  in  his  humility  and  virtue. 
He  was  born  for  great  ends,  and  designed  by  the  Almighty  to  be  the 
guardian  of  His  divine  Son,  manifested  to  the  world  in  human  nature. 
We  may  truly  say,  "  O  glorious  St.  Joseph,  you  were  born  for  great  ends 
indeed  :  to  be  the  legal  guardian  of  the  promised  Messias,  spouse  to  the 
Mother  of  God.  guardian  of  Jesus,  and  master  of  the  sacred  family  ;  you 
appeared  like  the  clear  dawning  of  the  day,  ushering  in  the  glorious  sun 
of  justice.     I  congratulate  you  for  your  early  sanctification,  and  I  give 


THE  GLORIES  OF  ST.  JOSEPH.  311 

thanks  to  my  God  for  the  prerogatives  assigned  you  from  all  eternity.  I 
take  complacency  that  you  are  raised  so  high  above  all  other  saints,  and 
it  will  be  a  satisfaction  if  so  insignificant  a  creature  as  myself  can  in  any 
way  promote  your  honor." 

Point  2. 

Consider,  This  noble  infant  was  born  in  a  poor  stable,  without  such 
distinguishing  marks  of  grandeur  as  are  never  wanting  at  the  birth  of 
princes.  Reflect,  that  as  the  heavens  are  exalted  above  the  earth,  so  are 
the  thoughts  of  God  different  from  those  of  men.  (Isaias  lv.)  Rebelling 
worms  of  the  earth  sit  under  the  shade  of  triumphant  laurels,  although 
vicious  as  bloody  Nero  and  savage  Diocletian ;  while  Job,  the  Idumean 
prince,  is  despised  upon  a  dunghill,  and  Joseph,  the  next  heir  to  the  scep- 
ter of  David,  is  not  noticed.  After  this  manner  the  Almighty  treats  His 
chosen  favorites.  The  rich  man,  who  was  clothed  in  silks  and  purple,  and 
feasted  sumptuously  every  day  (St.  Luke  xvi.),  sitting  under  a  stately 
canopy,  and  adored  by  his  flattering  parasites,  was  so  intoxicated  with 
pride  that  he  doated  on  his  own  misery.  In  that  mistaken  flourishing 
state  he  was  odious  to  his  Creator,  contemptible  to  the  angels,  and,  not- 
withstanding his  funeral  pomp,  the  Son  of  God  wrote  his  dreadful  epi- 
taph, "  buried  in  hell  " — while  the  poor  man,  fainting  at  his  gate  for  want 
of  the  crumbs  cast  away,  and  consoled  by  dogs  licking  his  ulcers,  was 
waited  on  by  angels  to  take  him  to  his  place  among  the  patriarchs, 
prophets,  and  kings.  Oh,  the  beauty  and  riches  of  holy  poverty  !  Oh, 
the  dangerous  circumstances  of  those  who  receive  more  temporal  favors 
than  others,  which  will  render  their  judgment  more  terrible  for  abused 
bounties !  Lord,  open  my  eyes  to  see  and  contemn  the  frothy  pomp  of 
the  world.  Give  me  a  sound  judgment  to  undervalue  myself.  Create  a 
clean  heart  in  me,  removing  that  which  has  hitherto  been  hardened  ;  by 
the  intercession  of  St.  Joseph  correct  my  tepid  and  vain  thoughts,  that  I 
may  pity  and  pray  for  unfortunate  mortals,  who  look  forward  to  consider 
what  it  is  to  be  buried  in  hell,  from  which  there  is  no  redemption  or  return. 

Point  3. 

Consider,  The  signification  of  the  name  "Joseph"  —  increase.  No 
sooner  did  he  attain  the  use  of  perfect  reason  than  he  was  inflamed  with 
the  love  of  God.  We  find  that  St.  Mary  Magdalen  of  Passis  made  a  vow 
of  perpetual  virginity  at  ten  years  of  age  ;  probably  our  angelical  patri- 
arch offered  this  inestimable  treasure  at  an  early  age.  He  increased  so 
fervently  in  all  kinds  of  heroic  virtues  as  to  deserve  afterward  to  be  the 
foster-father  of  the  Son  of  God.  Most  holy  God,  I  blush,  and  am  con- 
founded in  your  presence,  looking  back   on  the  sins  of  my  depraved 


3 1 2  THE  GLORIES  OF  ST.  JOSEPH. 

youth.  I  have  abused  the  first  rays  of  reason  in  turning  into  the  broad 
way  of  the  world.  My  first  lessons  were  to  study  my  satisfaction,  to  be 
esteemed,  and  I  ran  mad  after  the  erring  multitude,  As  I  increased  in 
years,  my  crimes  increased.  Now,  being  sensible  of  all  worldly  folly,  I 
penitently  return.  Receive  me  at  the  eleventh  hour,  you  who  had  com- 
passion on  the  good  thief,  when  ready  to  expire  upon  the  cross. 

MEDITATION    II. OF   THE    HUMBLE   CALLING    OF    ST.  JOSEPH. 

[Preparatory  prayer,  as  in  the  former  meditation] 

First  Prelude. — Imagine  yourself  at  Nazareth,  beholding  St.  Joseph  in  his  youth  exercising 
the  laborious  trade  of  a  carpenter. 

Second  Prelude. — Beg  of  Almighty  God  to  instruct  you  how,  in  your  present  state  of  life> 
you  may  attain  true  perfection. 

Point   I. 

Consider,  How  divine  Providence  ordered  that  St.  Joseph,  of  royal  ex- 
traction, should  be  brought  up  to  the  humble  trade  of  a  carpenter,  i.  Not 
only  for  his  bodily  support,  but  that  his  contemptible  calling  might  bal- 
ance the  future  dignities  that  were  to  be  conferred  upon  him,  and  to 
resemble  the  humble  life  of  the  Messias.  2.  That  he  might  decline  idle- 
ness, so  dangerous  to  his  avowed  charity.  3.  That  he  might  be  a  pattern 
to  men  living  in  the  world,  how  they  might  be  much  in  God's  favor.  4. 
That  by  the  labor  of  his  hands  he  might  be  able  to  bestow  the  noblest 
charity  in  supporting  the  Son  of  God  and  His  immaculate  Mother.  My 
soul,  upon  all  occasions  rejoice  in  divine  appointments ;  and  be  assured 
that  solid  perfection  is  not  confined  to  the  solitary  cells  of  Nitria.  An 
unregarded  artisan  has  surpassed  the  glory  of  all  the  rigid  anchorites. 
Whoever  serves  his  God  more  faithfully,  and  loves  Him  more  ardently 
than  the  silent  recluse,  will  have  a  more  resplendent  crown.  Rejoice  that 
your  Creator  encourages  and  entertains  impartially  all  His  servants,  ac- 
cording to  their  merit,  by  cooperation  with  His  grace.  Congratulate  St. 
Joseph  for  being  so  great  a  favorite  of  heaven.  Take  a  strict  account  of 
yourself,  how  time  is  to  be  employed  from  morning  till  evening ;  reflect 
on  what  is  amiss,  and  resolve  upon  amendment,  by  the  intercession  of 
St.  Joseph. 

Point  2. 

Consider,  That  among  other  motives  determining  St.  Joseph  to  exercise 
his  trade  was  the  love  of  humility  and  mortification.  He  had  so  clear  a 
knowledge  of  God's  greatness  that  he  thought  he  could  not  descend  too 
low.  Oh,  my  soul,  what  different  ideas  have  you  of  divine  majesty  and 
divine  justice  !     You  neither  love  your  Creator  as  a  father,  nor  fear  your 


J 


THE  GLORIES  OF  ST.  JOSEPH.  313 

Redeemer  as  a  judge.  St.  Joseph  had  little  to  satisfy  for  ;  but  he  would 
offer  acts  of  supererogation,  while  you  stand  upon  terms  with  God,  stop- 
ping at  strict  obligation  ;  and,  alas,  too  often  transgress  against  indis- 
pensable commandments.  Reflect,  likewise,  on  the  false  notions  of 
worldlings  concerning  mortification,  who  conclude  that  voluntary  suffer- 
ing appertains  to  such  as  have  renounced  the  world  and  live  in  convents, 
as  if  the  sinner  deserved  no  greater  punishment  than  the  saint.  Ponder 
how  often  you  have  heinously  offended  God ;  while,  perhaps,  the  morti- 
fied religious  never  lost  baptismal  grace.  Take  up  the  cross  in  time  ;  mor- 
tify yourself  to  satisfy  for  past  trespasses.  Be  liberal  to  God  if  you 
expect  extraordinary  lights  and  impulses.  Be  careful,  by  a  guard  over 
the  senses,  to  preserve  a  pure  interior.  Beg,  by  St.  Joseph's  intercession, 
that  you  may  not  displease  God  venially,  even  by  the  cast  of  an  eye,  or 
a  loose  jest. 

Point  3. 

Consider,  How  St.  Joseph's  painful  life  was  accompanied  with  purity 
of  intention,  directing  all  his  thoughts  and  words,  and  performing  all  his 
actions  to  the  greater  glory  of  God.  This  practice  prepared  him  for  the 
prerogatives  distinguishing  him  from  all  other  mortals.  A  right  inten- 
tion entitles  to  reward  what  in  itself  is  indifferent,  as  being  not  com- 
manded nor  prohibited ;  it  gives  standard  weight  to  the  meanest  of  our 
actions ;  it  advances  a  treasure  to  enrich  us  on  taking  leave  of  the  world, 
and  is  a  sort  of  continual  prayer.  Lament  the  irrevocable  loss  of  many 
actions'  not  being  meritorious  from  the  want  of  pure  intention.  You 
never  lacked  vain  and  malicious  intentions,  obeying  the  suggestions  of 
the  infernal  enemy.  Desert  him  for  the  future ;  and  whether  you  eat, 
drink,  or  sleep,  make  an  offering,  and  tell  Almighty  God  you  comply 
with  these  necessities  to  please  Him.  Take  St.  Joseph  for  your  master,  to 
teach  you  how  to  join  exterior  employments  with  interior  intention  and 
attention. 

MEDITATION    III. OF    THE    MARRIAGE    OF    ST.    JOSEPH. 

[Preparatory  prayer,  as  in  the  former  meditations.'] 

First  Prel 'ude.— Imagine  yourself  to  be  in  the  temple  of  Jerusalem,  when  the  High  Priest 
gave  to  Joseph  the  immaculate  Virgin  Mary.  How  the  patriarch  espoused  her  by  puting  a  ring 
upon  her  finger,  with  other  ceremonies,  according  to  the  written  law,  in  token  that  he  made  her 
partaker  of  all  his  goods,  and  took  her  under  his  protection. 

Second  Prelude.— Btg  light  to  understand  the  mysteries  of  this  matrimony,  and  grace  to 
reap  fruit  from  hence. 

Point   1 . 

Consider,  Those  words  of  Solomon,  "  House  and  riches  are  given  by 
parents  :  but  a  prudent  wife  is   given  by  our  Lord."  (Prov.   xix.    14.) 


314  THE  GLORIES  OF  ST.  JOSEPH. 

This  seat  of  wisdom  was  so  great  a  blessing  to  St.  Joseph  that  he  might  truly 
say,  "  All  good  things  came  with  her."  (Wis.  vii.  n.)  She  brought  a 
plentiful  portion  for  his  improving  in  all  manner  of  virtue.  Christ  assisted 
personally  at  the  marriage  of  Cana  at  Galilee,  and  we  may  contemplate 
what  a  blessing  was  bestowed  on  the  mutual  contract  between  her  who 
was  to  become  Mother  of  God,  and  him  whom  the  second  person  of  the 
Trinity  was  to  obey.  This  was  the  most  honorable  marriage  (Heb.  xiii.) 
since  the  creation :  and  with  a  copious  infusion  of  divine  grace,  "  God 
joined 'them."  (St.  Matt.  xix.  16.)  Ponder,  likewise,  how  the  merits  of 
St.  Joseph  promoted  him  to  this  dignity,  "  For  a  good  spouse  is  given  a 
man  for  his  good  actions."  (Eccles.  xxvi.  3.)  Study  to  please  your  Cre- 
ator by  purity  of  intention  in  choosing  a  state  of  life.  Endeavor  to  be 
much  in  God's  favor  by  good  works.  If  you  have  faith  to  remove  moun- 
tains, it  avails  nothing  without  charity.  The  devils  believe  and  tremble  ; 
they  make  a  profession  that  Christ  was  the  son  of  God  (St.  Matt,  viii.), 
yet  remain  damned  spirits.  Such  as  live  not  yet  up  to  their  belief  have 
"  the  faith  of  devils,  not  of  apostles."  (St.  Aug.  Serm.  38,  de  temp.)  La- 
ment the  sins  and  scandals  of  your  past  life.  Resolve  for  the  future,  by 
the  intercession  of  St.  Joseph,  that  God  and  man  shall  see  your  good 
works,  "  and  glorify  your  Father  in  heaven."  Consider  also,  that  if  it  be 
your  choice  to  live  in  a  married  state,  you  ought  to  cherish  your  consort, 
to  preserve  peace  and  union,  to  avoid  contention  and  misunderstandings. 
As  you  make  one  civil  body,  like  the  primitive  Christians,  "  have  one 
heart  and  soul."  Love  your  spouse,  as  "  Christ  loved  His  Church  "  (Eph. 
v.),  who  for  the  love  of  it  laid  down  His  precious  life.  Beg  blessings  on 
your  concerns  by  the  intercession  of  St.  Joseph. 

Point  2. 

Consider,  God  was  pleased  to  acquaint  the  world,  in  these  two  noble 
persons,  with  the  dignity  of  virginity  and  the  value  of  vows.  They  had 
consecrated  their  virginity  to  their  Creator,  and  one  was  chosen  to  be  the 
mother,  and  the  other  legal  father  to  the  Son  of  God.  Oh,  inestimable 
treasure  of  chastity,  that  renders  mortal  men  like  to  angels !  Unspotted  vir- 
gins sing  canticles  before  the  throne  of  God,  peculiar  to  themselves.  (  Apoc. 
xiv.  3.)  -They  attend  the  omnipotent  Son  of  God  wherever  He  goes.  The 
religious  of  both  sexes,  who  profess  and  observe  this  evangelical  counsel, 
may  be  called  sons  and  daughters  of  Mary  and  Joseph.  O  Virgin  Mother ! 
O  virgin  spouse !  beg  and  obtain  for  me  chaste  dispositions  and  desires. 
Ask  yourself  whether  edification  and  modesty  appear  in  your  conversa- 
tion ;  if  not,  reform.  Detest  the  company  of  such  persons  who,  even  in- 
directly, cast  out  words  tending  to  levity.  Fling  aside,  or,  rather,  burn 
books  which  recount  the  success  of  passionate  love  in  creatures.    Irregular 


THE  GLORIES  OF  ST.  JOSEPH.  315 

suggestions  pass  from  the  memory  to  the  understanding,  and  so  to  the 
will :  remove  the  fuel  to  prevent  the  fire.  Lament  wailings  of  what  kind 
soever  against  this  angelic  virtue. 

Point  3. 

Consider,  St.  Joseph  provided  for  the  blessed  Virgin,  and  took  her  into 
his  protection.  Do  you  also  promote  her  honor  in  those  under  your 
charge  ?  Suffer  not  anyone  to  speak  with  disrespect  of  her  or  her  glorious 
spouse.  Avoid  the  conversation  of  those  who  lessen  devotion  to  these 
great  souls.  Have  a  filial  confidence  in  their  protection,  and  congratu- 
late yourself  for  being  so  happy  as  to  be  devoted  to  them.  Resolve  to 
practice  something  to  the  honor  of  both.  Do  not  be  so  grossly  mistaken 
as  to  think  eternal  happiness  must  cost  you  nothing.  Strip  yourself  of 
former  fancies,  and  loathe  what  hitherto  you  hate  admired.  Look  up 
toward  heaven ;  begin  to  overcome  what  you  vainly  feared.  He  is 
stronger  who  stretches  out  his  hands  to  save  you,  than  he  who  keeps  you 
back  in  thraldom. 

MEDITATION     IV. OF     ST.    JOSEPH'S    JOURNEY    WITH     THE     BLESSED    VIRGIN    TO 

MEET    ST.    ELIZABETH. 

\The  preparatory  prayer,  as  in  the  former  meditations.] 

First  Prelude. — Imagine  yourself  accompanying  the  blessed  Virgin  and  St.  Joseph  over 
craggy  mountains,  to  a  distant  place  far  from  Nazareth.  Hearken  to  their  discourse  in  this 
winter's  journey,  and  consider  what  was  said  in  the  house  of  Zachary  ;  reflect  on  St.  Joseph's 
perplexity  at  his  return  home. 

Second  Prelude. — Beg  grace  to  be  charitable  to  your  neighbor,  to  shun  detraction  and  rash 
judgment,  and  to  be  devoted  to  the  blessed  Virgin. 

Point   1. 

Consider,  How,  some  months  after  St.  Joseph's  espousals,  and  a  few 
days  after  the  angel  had  declared  to  the  blessed  Virgin  the  mystery  of 
the  incarnation  ;  and  likewise  that  her  cousin,  St.  Elizabeth,  was  six 
months  pregnant,  she  humbly  desired  leave  of  St.  Joseph  to  visit  her ; 
but  he,  out  of  his  tender  affection,  would  not  suffer  her  to  go  without  his 
personally  taking  care  of  her  in  that  journey.  Oh,  admirable  charity  ! 
Oh,  profound  humility  !  Seize  all  opportunities  of  comforting  and  suc- 
coring your  neighbor.  If  you  move  in  a  higher  sphere  than  others,  reflect, 
that  to  whom  much  is  given,  much  will  be  required  of  him.  Condescend 
to  inferiors.  The  Mother  of  God  prevented,  by  a  visit,  the  mother  of  the 
precursor.  Who  is  the  blessed  Virgin,  and  who  am  I  ?  My  pride  is  in- 
excusable. Oh,  my  soul,  study  to  be  dead  to  all  vanities,  to  be  aware  of 
diabolical  illusions,  suggesting  such  and  such  practices  ;  become  men  of 


3i6  THE  GLORIES  OF  ST.  JOSEPH. 

honor.     Lord,  give  me  your  holy  love,  and  I  am  happy  enough  to  pity 
wicked  monarchs,  even  the  most  flourishing  ones  of  the  universe. 

Point  2. 

Consider,  The  many  blessings  that  came  by  Mary.  At  her  first  saluta- 
tion St.  John  was  sanctified,  and  leaped  for  joy  in  his  mother's  womb. 
St.  Elizabeth  was  replenished  with  the  Holy  Ghost,  and  prophesied  ;  mag- 
nifying her  sex,  calling  her  "  blessed  among  women,"  admiring  her  stu- 
pendous humility,  that,  being  the  Mother  of  the  Lord,  she  should  come 
to  her.  Oh,  my  tepid  soul,  learn  to  exult  with  joy  at  the  receiving  of  thy 
Saviour  in  the  holy  Eucharist ;  make  due  preparations,  by  a  serious  and 
sincere  confession ;  humbly  beg  that  the  intercession  of  Mary  may  be  a 
means  to  procure  thy^anctification,  for  by  her  God  distributes  His  favors. 
Represent  to  her  thy  necessities,  and  beg  an  alms  of  her.  Reflect,  also, 
that  if  such  wonders  happened  at  the  first  hearing  of  the  voice  of  the 
blessed  Virgin,  to  what  a  degree  of  sanctity  must  St.  Joseph  have  arrived, 
who  conversed  with  her  thirty  years.  If  she  obtains  favors  for  notorious 
sinners,  that  by  her  prayers  they  return  friendship  to  God,  and  are  beati- 
fied with  sanctifying  grace,  it  is  beyond  our  reach  to  comprehend  what  a 
fund  of  all  virtues  she  procured  for  her  dear  St.  Joseph.  Contemplate 
how  happy  was  the  man  "who  had  a  good  spouse"  (Eccles.  xxvi.  i), 
surpassing  the  excellency  of  the  highest  seraphim  ;  and  what  a  proficient 
he  was  in  all  perfection  by  her  daily  presence  and  heavenly  discourse. 

Point  3. 

Consider,  How  the  sublime  virtue  of  St.  Joseph  was  tried,  when  after 
his  stay  at  Zachary's  house,  on  his  return  home,  he  understood  his  immacu- 
late spouse  was  pregnant.  What  sharp  conflicts  passed,  then,  between  a 
pure  conscience  and  chaste  affections.  He  put  the  most  favorable  con- 
struction upon  the  occasion  of  his  torturing  affliction.  He  called  to  mind 
her  unparalleled  modesty  and  chastity,  therefore  would  proceed  cautiously, 
and  not  act  with  severity.  He  knew  the  long-promised  Messiah  was  to 
be  born  of  a  virgin ;  and  why  might  not  she  be  that  happy  creature  ? 
Learn  to  excuse  the  seeming  faults  of  others,  and  if  an  unbecoming  ac- 
tion show  several  faces,  look  upon  the  least  deformed  ;  excuse  the  inten- 
tion—conclude it  accidental,  and  fear  you  would  have  done  worse  in  the 
like  circumstances.  Beware  of  all  rashness  in  censuring  your  neighbor. 
Ponder  also  upon  St.  Joseph's  zeal  for  the  law  of  God,  which  he  infinitely 
preferred,  as  the  chief  object  of  his  love,  above  whatsoever  was  under 
heaven.  My  soul,  despise  what  is  transitory,  standing  in  competition 
with  divine  precept ;  prefer  not  again  the  villain  Barabbas  before  thy  God. 


THE  GLORIES  OF  ST.  JOSEPH.  317 

Yet  the  patriarch  thought  to  dismiss  her  privately,  that  she  might  not  suf- 
fer in  her  reputation  and  be  stoned  as  an  adulteress.  Be  you  tender  and 
compassionate  to  the  failings  of  others ;  although  they  are  matter  of  fact, 
prevent  the  spreading  of  them ;  give  a  check  to  such  discourse.  Consider', 
likewise,  how  the  divine  goodness  afforded  comfort,  when  human  means 
gave  no  relief.  An  angel  is  dispatched  to  acquaint  him  with  the  mystery. 
Oh,  what  transcendent  joy,  after  piercing  grief !  Learn  to  expect  the  di- 
vine pleasure  with  steadfast  resignation.  Trust  in  the  goodness  of  your 
God  ;  accuse  yourself  of  former  diffidence.  Congratulate  the  blessed 
Virgin  and  St.  Joseph  on  their  mutual  joy. 

MEDITATION    V. OF    ST.    JOSEPH'S    VIRTUES,  EXERCISED    AT   THE    BIRTH,    CIRCUM- 
CISION,   AND    PRESENTATION    OF    JESUS    IN    THE    TEMPLE. 

{The  preparatory  prayer,  as  in  former  meditations  .~\ 

First  Prelude.— Imagine  yourself  with  the  blessed  Virgin  and  St.  Joseph  in  the  stable  at 
Bethlehem,  where  Christ  was  born,  and  laid  in  a  manger,  between  an  ox  and  an  ass.  How 
afterward  St.  Joseph  circumcised  Him,  and  gave  Him  the  holy  name  of  Jesus.  Lastly,  how  he 
presented  the  Son  of  God  in  the  temple,  where  he  was  met  by  Simeon  and  Ann. 

Second  Prelude. — Beg  grace  to  profit  by  St.  Joseph's  contemplations  in  these  mysteries. 

Point  1. 

Consider,  How  St.  Joseph,  being  returned  from  Zachary's  house,  was 
obliged  to  undertake  a  winter's  journey,  to  be  enrolled  at  Bethlehem,  with 
his  spouse,  in  compliance  with  the  edicts  of  Augustus  Caesar.  He  cheer- 
fully obeyed  ;  so  ought  you  to  do  toward  those  who  have  command  over 
you,  even  in  difficult  matters.  What  pious  discourses  had  he  not  on  the 
road,  for  thirty  miles,  with  the  Virgin  spouse  ?  He  patiently  endured  the 
inconveniences  in  traveling,  finding  no  place  in  the  inn,  and  being  forced 
to  take  shelter  with  an  ox  and  an  ass  in  a  poor  stable,  to  herd  with  brutes. 
How  often  have  you  entertained  our  Lord  in  the  like  manner,  by  bring- 
ing Him  into  a  breast  full  of  brutish  passions  ?  Admire  the  patience  of 
your  Redeemer,  in  suffering  you  to  receive  Him  so  unworthily.  The  blind 
man,  knowing  the  king  is  present,  stands  with  great  respect,  although  he 
sees  him  not.  You  know  that  the  Son  of  God  visits  you  personally,  yet 
remain  stupid  as  a  senseless  animal.  Give  frequent  thanks  to  God,  that 
you  have  not  been  punished  like  Oza  (2  Kings  vi.),  who  was  struck  dead 
for  rashness,  in  only  touching  the. ark  of  the  covenant  ;  whereas,  perhaps, 
you  have  more  than  once  received  your  God  sacrilegiously.  Reflect  on 
St.  Joseph's  sorrow,  seeing  the  vileness  of  the  place  :  no  accommodation, 
at  midnight,  in  a  rigid  season.  The  Son  of  God  would  be  born  in  these 
severe  circumstances,  choosing  what  He  loved.     Be  ye  vile  in  your  own 


3i 8  THE  GLORIES  OF  ST.  JOSEPH. 

eyes,  and  cut  off  superfluities  by  mortification.  The  blessed  Virgin  and 
St.  Joseph,  being  wrapped  in  prayer  and  contemplation,  the  immortal  Son 
was  born  according  to  the  flesh.  He  was  laid  in  a  cold  manger,  and  St. 
Joseph  beheld  Him  with  tears  of  fatherly  tenderness ;  sighing  to  heaven, 
and  prostrate  before  Him,  he  honored  Him  with  heroical  acts  of  faith,  like 
his  who  said  afterward,  "Thou  art  Christ,  the  Son  of  the  living  God." 
He  adored  his  Saviour,  and  thanked  Him  for  His  immense  goodness. 
Imitate  these  and  the  like  acts.  Lament  that  your  sins  were  the  occasion 
of  our  Lord's  suffering  in  the  manger.  Reflect  what  joy  succeeded,  when 
the  crib  resembled  paradise.  Choirs  of  angels  sang  glory  to  their  God  ; 
the  shepherds  adored,  and  the  three  kings,  in  an  humble  posture,  offered 
rich  presents  to  their  almighty  Sovereign.  Do  you  also  join  with  heav- 
enly spirits  in  rendering  thanks  for  innumerable  favors,  which  you  may 
call  to  mind  one  by  one.  Offer  your  memory,  understanding,  and  will, 
to  Him  who  gave  them.  Beg,  by  St.  Joseph's  intercession,  that  you  may 
adore  God  upon  earth  with  an  undefiled  conscience,  and  eternally  in 

heaven  hereafter. 

Point  2. 

Consider,  St.  Joseph's  obedience  to  the  law,  in  circumcising  our  Sav- 
iour, who  was  exempt  from,  yet  would  bear  the  badge  of,  original  sin, 
though  incapable  of  committing  any.  You  excuse  yourself  criminally 
from  fulfilling  the  divine  law,  and  study  to  appear  a  saint,  while  you  are 
an  inveterate  sinner  ;  examine,  repent,  and  detest  pride,  the  source  of  all 
evils.  Jesus'  humility  confounds  your  haughtiness.  Reflect  how  St. 
Joseph's  heart  was  wounded  with  grief  before  he  saw  the  blood  of  Christ. 
At  pronouncing  the  name  of  Jesus,  he  fell  upon  his  knees  ;  the  nine  choirs 
of  angels  prostrated,  and  all  hell  trembled  ;  that  name  being  to  confound 
their  exulting  over  captive  souls.  Offer  tears  of  compunction  to  Him  who 
redeemed  you  with  streams  of  blood.  Take  not  the  name  of  the  Lord 
your  God  in  vain,  which  is  holy  and  terrible  ;  nor  suffer  any  under  your 
command  to  speak  the  language  of  devils.  As  far  as  in  you  lies,  concur 
to  the  salvation  of  others.  Since  God  came  on  earth  to  save  sinful  man- 
kind, do  you  condescend  to  what  may  be  instrumental  in  so  glorious  a 
work. 

Point  3. 

Consider,  What  St.  Luke  records  (chap,  iii.):  His  father  (so  the  evan- 
gelist styles  St.  Joseph)  and  mother  were  marveling  at  what  was  said  of 
Him.  They  were  in  ecstasies,  hearing  the  prophecies  of  Simeon  and 
Anna :  they  marveled  that  God  so  loved  the  world  as  to  give  His  only 
begotten  Son  ;  they  admired  the  infinite  goodness  of  Christ ;  contem- 
plating in  Him  the  boundless  and  bottomless  ocean,  as  it  were,  become  a 


THE  GLORIES  OF  ST.  JOSEPH  319 

drop,  and  the  whole  fiery  sphere  as  a  little  spark.  They  were  astonished 
that  He  who  created  the  universe  by  His  fiat  was  to  be  redeemed  by  a 
pair  of  doves.  They  offered  Him  to  the  eternal  Father ;  and,  to  com- 
plete His  inestimable  purchase,  gave  what  was  required  by  the  law  of 
Moses.  My  poor  soul,  join  with  them  in  admiration  ;  marvel  that  Christ 
should  love  you,  an  ungrateful  worm,  so  ardently  as  to  suffer  for  you. 
Admire  His  divine  patience  in  not  punishing  your  manifold  crimes  ; 
whereas  many  have  been  cut  off  in  the  flower  of  their  youth,  and  sent  to 
burn  eternally  in  hell  for  sins  far  less  in  number  than  yours.  Stand  con- 
founded ;  reproach  yourself  for  having  so  frequently  sold  your  Lord, 
like  treacherous  Judas,  for  petty  interest  or  sordid  passion.  Rejoice  that 
He  has  ransomed  you,  and  gives  you  grace  to  purchase  His  favor,  by 
leading  a  new  life,  resembling  the  simplicity  of  the  dove. 

MEDITATION    VI.— OF    THE    FLIGHT    INTO  EGYPT,  HIS  RETURN  FROM  THENCE,  AND 
OF    THE    LOSING    OF    JESUS,  AND    FINDING    HIM    IN    THE    TEMPLE. 

[The  preparatory  prayer,  etc.'] 

First  Prelude. — Imagine  yourself  traveling  with  the  blessed  company  in  so  tedious  a  jour- 
ney, and  a  rigid  season,  Jesus  not  being  one  year  old  (Maldonatus  on  Matt.).  Reflect  how  they 
were  obliged  to  leave  their  own  country,  and  to  live  among  perverse  idolaters.  How,  after 
their  return  to  Palestine,  they  went  to  adore  in  Jerusalem,  where  Jesus  was  lost,  and  found  in 
the  temple,  sitting  among  the  doctors. 

Second  Prelude. — Beg  grace  and  light  to  practise  such  virtues  as  St.  Joseph  experienced  in 
Egypt  and  Judea. 

Point  1. 

Consider,  When  St.  Joseph  received  the  command,  "  Arise,  take  the 
child  and  his  mother,  and  fly  into  Egypt,"  he  obeyed  the  very  moment. 
He  immediately  quitted  home,  country,  and  conveniences,  to  live  among 
perverse  idolaters,  who  hated  the  Hebrews.  He  traveled  through  deserts, 
wanting  sometimes  necessaries,  passing  from  mountain  to  valley  to  find 
a  little  spring  to  refresh  the  fainting  family.  The  love  of  Jesus  made  all 
things  easy  to  him.  Oh,  my  disobedient  soul,  how  often  has  God  com- 
manded me  by  clear  inspirations,  Arise,  perform  that  act  of  virtue  ;  fly 
that  dangerous  company  ;  burn  that  pernicious  book  ;  make  haste  to  the 
throne  of  mercy,  by  serious  repentance  ;  and  I  slumbered  on  in  my  habit- 
ual tepidity,  and  slept  in  my  iniquities  !  I  will  now  arise  with  the  prodi- 
gal son — I  will  make  haste  to  my  heavenly  Father,  loving  Him,  grieving 
and  confounding  myself,  purporting  newness  of  life,  and  surmounting 
with  divine  grace  all  difficulties  laid  in  the  way  by  men  and  devils.  Pon- 
der how  it  pierced  St.  Joseph's  heart  to  see  God  offended  by  those  profane 
idolaters.     You  have  so  little  compassion  for  other  sinners  that  you  will 


320  THE  GLORIES  OF  ST.  JOSEPH. 

not  drop  one  tear  for  your  own  crimes.  St.  Joseph  took  pleasure  in  being 
despised  as  a  common  artisan,  working  to  support  the  holy  family.  Your 
daily  study  is  to  be  esteemed  ;  you  court  vanity,  and  shun  solid  glory. 
My  soul,  bear  patiently  hard  usage  ;  disown  utterly  the  maxims  of  the 
world.  Refuse  not  to  be  clothed  with  contempt  like  thy  Lord  and  Mas- 
ter.    Be  not  terrified  with  an  imaginary  enemy  and  league  with  a  real  one. 

Point  2. 

Consider,  The  steadfast  hope  and  invincible  fortitude  of  St.  Joseph. 
His  whole  trust  was  in  divine  Providence.  He  gave  no  attention  to  dia- 
bolical suggestions,  viz.,  Why  to  fly  ?  Why  so  far  off  ?  Why  at  this 
season  ?  Why  into  Egypt  ?  Why  not  to  the  three  kings,  who  would 
take  it  as  an  honor  to  entertain  us,  instead  of  to  a  perverse  nation,  where 
we  cannot  expect  any  other  treatment  than  affront  or  ill  usage  ?  The 
holy  patriarch  was  deaf  to  this  language  ;  he  cheerfully  arose  at  mid- 
night, like  the  patriarch  Abraham,  when  commended  to  sacrifice  his  son 
Isaac  ;  nothing  could  induce  him  to  move  one  step  out  of  the  road  which 
God  had  pointed  out  to  him.  All  the  monsters  of  Egypt  were  looked  on 
without  fear  or  terror — God  was  his  hope.  Be  not  curious  to  pry  into  the 
divine  ordinations ;  reject  carnal  arguments,  dissuading  from  what  the 
Almighty  commands.  Fix  your  eyes  on  heaven,  and  as  difficulties  show 
themselves  let  your  hope  increase.  Beg,  by  the  intercession  of  St.  Joseph, 
courage  and  resolution  to  quit  all  that  is  valuable  upon  earth,  rather  than 
disobey  the  voice  of  your  Creator.  Be  mindful  that  the  All-powerful  is 
your  hope,  who  will  send  relief  in  due  time,  as  he  did  to  St.  Joseph  by  an 
angel,  ordering  the  return  of  the  holy  family  to  Palestine. 

Point  3. 

Consider,  That  every  man  was  obliged  to  go  and  worship  God  in  the 
temple  of  Jerusalem,  on  the  feast  of  Azims.  It  lasted  seven  days  ;  and 
although  St.  Joseph  might  have  made  his  appearance,  only,  to  fulfill  the 
law,  and  returned  to  Nazareth,  yet  he  remained  the  seven  days,  taking 
that  opportunity  to  satisfy  his  devotion  by  honoring  the  eternal  Father  in 
His  own  house.  Endeavor,  likewise,  to  have  interior  fervor  and  recollec- 
tion as  well  as  an  exterior  reverence  and  modesty,  at  the  time  of  divine 
service,  and  in  private  prayer.  St.  Joseph  was  apprehensive  in  returning 
to  Judea,  because  Archelaus  reigned  there  ;  now  he  fears  not  to  appear  in 
Jerusalem,  where  a  cruel  prince  sat  upon  the  throne,  because  the  worship 
of  God  was  concerned.  Be  courageous  in  discharging  your  duty  ;  despise 
human  respects,  and  what  the  wicked  world  may  say  of  you,  by  obeying 
God  rather  than  man.  Consider,  also,  how  Christ  being  lost,  St.  Joseph 
sought  Him  with  a  sorrowful  heart ;  he  could  not  find   Him  among  his 


THE  GLORIES  OF  ST.  JOSEPH  321 

kindred  and  acquaintance,  nor  in  any  other  place  but  the  temple.  If  ever 
you  be  so  unfortunate  as  to  lose  your  Lord  by  sin,  lament  bitterly  ;  have 
recourse  to  prayer,  turn  from  creatures,  do  not  despond,  avoid  all  occa- 
sions of  relapsing  and  frequent  the  holy  sacraments,  for  He  is  to  be  found 
in  the  temple.  Reflect  on  the  twofold  joys  St.  Joseph  experienced  at  the 
sight  of  Jesus  ;  the  first,  because  he  found  the  God  of  his  heart,  whose 
profound  wisdom  was  admired  by  the  learned  doctors  ;  the  second  in 
hearing  the  blessed  Virgin  term  him  Jesus'  father,  which  prerogative  was 
entertained  with  humility  and  confusion,  as  thinking  himself  unworthy 
of  that  glorious  title.  St.  Joseph  sought  not  esteem  or  praises  ;  that  is 
the  folly  which  I  run  after — empty  shadows  of  vanity,  and  decline  real 
glory  !  My  soul,  glory  in  the  cross  of  our  Lord  Jesus  Christ,  and  cause 
all  the  angels  to  rejoice  at  the  return  of  the  lost  sheep,  that  is,  thyself. 

MEDITATION  VII. OF  ST.  JOSEPH'S  MANY  YEARS'  CONVERSATION  WITH  JESUS  AND 

MARY    AT    NAZARETH. 

[The  preparatory  prayer,  etc.'] 

First  Prelude. — Imagine  yourself  to  have  had  the  happiness  and  honor  of  frequently  enter- 
ing the  house  of  Nazareth,  and  contemplate  what  probably  was  said  or  done  by  the  holy  family. 

Second  Prelude. — Beg  light  and  grace  to  practise  virtue,  in  imitation  of  St.  Joseph  during 
the  course  of  your  whole  life. 

Point   1. 

Consider,  Those  words  of  the  royal  prophet,  "  With  a  saint  you  will 
become  a  saint"  (Ps.  xvii.  26),  and  contemplate  how  great  a  proficient 
in  sanctity  St.  Joseph  must  have  been,  by  a  daily  and  hourly  conversa- 
tion for  many  years  with  the  Holy  of  holies,  the  Son  of  God.  What  he 
learned  in  the  school  of  Jesus  is  not  understood  by  the  most  eminent 
contefnplatives.  St.  Paul,  "  caught  up  into  paradise  "  (2  Cor.  xii.  4),  heard 
words  not  lawful  for  man  to  utter.  St.  Joseph  was  made  a  partaker,  also, 
of  divine  secrets  ;  and  if  the  apostle  humbly  glorified  that  God  who  made 
him  a  fit  minister  of  the  New  Testament  (2  Cor.  iii.  6),  it  cannot  be  con- 
ceived how  much  St.  Joseph  was  qualified  to  discharge  his  duty  as  legal 
father  to  the  Word  incarnate,  and  real  spouse  to  the  Mother  of  God.  The 
long  recollections  of  Paphnutius,  and  the  mental  prayers  of  Pacomius, 
are  but  rough  drafts  of  our  holy  patriarch's  uninterrupted  union  with  his 
Redeemer.  He  had  theological,  cardinal,  and  other  virtues  to  perfection 
under  so  great  a  Master.  Consider  each  part,  and  select  something  for 
imitation.  Beg  of  St.  Joseph,  by  the  merits  of  Christ,  and  the  love  he 
bore  his  immaculate  spouse,  that  he  will  be  your  intercessor  and  instructor 
toward  learning  the  science  of  the  saints.  Reflect  on  St.  Joseph's  care 
and  pains  to  support  the  holy  family ;  all  labor  was  sweet  and  easy,  be- 


322  THE  GLORIES  OF  ST.  JOSEPH. 

cause  undertaken  for  Jesus  and  Mary.  If  you  have  charge  over  others, 
promote  God's  honor,  and  permit  not  that  He  be  offended ;  "  For  who- 
ever has  not  the  care  of  those  under  him,  especially  domestics,  has  denied 
the  faith,  and  is  worse  than  an  infidel."  (i  Tim.  v.  8.)  If  you  connive  at 
others'  sins,  you  make  them  your  own,  and,  although  silent,  you  become 
an  accomplice.  Assist  others  in  spiritual  and  temporal  necessities,  and 
employ  your  time  like  St.  Joseph,  working  to  please  Jesus. 

Point  2. 

Consider,  The  words  of  Solomon  (Prov.  vi.  27),  "  Can  a  man  hide  a 
fire  in  his  bosom,  and  his  garment  not  burn  ? "  Could  St.  Joseph  have 
the  infant  Jesus  in  his  arms,  so  close  to  his  heart,  and  not  burn  with  di- 
vine love,  like  the  highest  seraphim  ?  When  the  two  disciples  traveled 
toward  Emaus,  and  our  blessed  Saviour,  risen  from  His  sepulchre,  dis- 
coursed with  them  upon  the  road,  they  found  their  "  hearts  burning 
within  them,  while  He  spoke  to  them  in  the  way."  (St.  Luke  xxiv.  32.)  St. 
Joseph  was  thrice  happy  in  such  discourse  for  many  years  ;  the  Son  of 
God  declared  to  him  the  interpretation  of  the  Scriptures,  and  the  neces- 
sity of  suffering.  When  Christ  fell  upon  His  knees  to  pray,  Joseph  and 
Mary  by  His  side,  the  patriarch  lost  himself  in  ecstasies ;  he  prostrated 
himself  in  the  presence  of  God ;  how  often  did  he  tell  Him,  "  My  Lord, 
you  know  I  love  you,  joy  of  my  heart,  God  of  my  soul  ! "  while  tears  of 
devotion  came  trickling  down  his  face.  Samuel  mistook  the  voice  of 
the  Lord,  discoursing  personally  with  him.  Oh,  my  soul,  prepare  the  way 
for  divine  grace  by  fervent  prayer,  and,  according  to  your  station,  set 
others  on  fire  with  the  love  of  God  and  their  neighbor.  Defer  not  the 
time  of  your  devotions,  as  if  you  designed  to  serve  your  Creator  in  the 
last  place ;  let  Him  have  preference  to  insignificant  conversation  and  tri- 
fling visits.  Ponder,  also,  that  probably,  according  to  the  rules  of  per- 
fection, St.  Joseph  distributed  the  hours  of  the  day:  some  set  out  for 
prayer,  some  for  pious  conferences,  others  for  work,  and  so  of  the  rest, 
according  to  exigencies.  Observe  similar  order  and  give  good  example, 
which  influences  more  than  words.  Mistake  not  the  voice  of  the  enemy, 
transforming  himself  into  an  angel  of  light.  Follow  the  instructions  of 
a  prudent  director,  who  will  guard  you  against  what  is  suggested  by  the 
devil  and  self-love. 

Point  3. 

Consider,  How  hard  a  matter  it  is  to  find  the  true  elevation  of  this 
resplendent  star,  St.  Joseph.  If  bright  rays  darted  out  from  Moses'  face, 
after  forty  days'  and  forty  nights'  conversation  with  God  on  Mount  Sinai 
(or,  as  some  doctors  are  of  opinion,  with  an  angel  deputed  by  the  Cre- 


THE  GLORIES  OF  ST.  JOSEPH  323 

ator),  insomuch  that  the  princes  of  the  synagogue  durst  not  draw  near 
him,  and  the  law-giver  placed  a  veil  over  his  face  (Exod.  xxxv.  33),  what 
a  glorious  interior  had  St.  Joseph,  who  conversed  with  God  (made  man) 
face  to  face  for  many  years  !  St.  Paul,  in  his  defence  against  the  obsti- 
nate Jews,  instanced  how  he  was  taught  the  law  at  the  feet  of  Gamaliel. 
(Acts  xxii.  3.)  St.  Joseph  learned  the  highest  perfection  of  the  law  from 
Him  who  delivered  it  to  Moses.  In  his  daily  actions  he  united  the  act- 
ive and  contemplative  life,  sometimes  working  for  Jesus,  at  other  times 
sitting  at  His  feet  and  hearing  the  Word.  He  stood  astonished  to  be- 
hold Him,  who  created  the  world  out  of  nothing  with  a  few  words, 
working  at  the  carpenter's  trade,  and  expecting  His  orders.  Admire  the 
divine  goodness ;  be  enamored  with  humility  ;  join  ejaculatory  prayers 
to  common  actions.  Reflect,  that  as  St.  Joseph  nourished  Christ  corpo- 
rally, so  Jesus  nourished  His  foster-father  spiritually,  who  improved  in  all 
virtues,  and  became  a  great  and  glorious  saint. 

MEDITATION    VIII. OF    ST.  JOSEPH'S    HAPPY    DEPARTURE, 

\The  preparatory  prayer,  etc.  ] 

First  Prelude. — Imagine  you  see  St.  Joseph  upon  his  death-bed,  our  blessed  Saviour  and 
His  Mother  there  present.  How  he  sweetly  rendered  his  soul  to  God  ;  was  conducted  by 
angels  to  limbo,  and  his  body  decently  interred. 

Second  Prelude. — Beg  grace  to  lead  such  a  life,  as  to  be  favored,  on  your  death-bed,  with 
the  protection  of  Jesus,  and  the  special  intercession  of  Mary  and  Joseph. 

Point  1. 

Consider,  That  before  the  nuptial  feast  of  Cana  in  Galilee,  St.  Joseph 
was  visited  with  his  final  sickness.  (St.  Epiphan.,  Hcer.  78.  Franciscus 
Lucas  Baron.)  He  then  exercised,  as  he  had  done  throughout  the  whole 
course  of  his  life,  seraphic  acts  of  divine  love,  and  heroic  acts  of  patience 
and  resignation,  which  the  Son  of  God  suggested  to  him.  Oh,  what  a 
heavenly  scene  was  it,  to  behold  the  second  person  of  the  blessed  Trinity 
and  His  beloved  Mother  attending  at  his  death,  and  comforting  him  in 
his  last  moments !  St.  Joseph,  with  tears  of  joy,  returning  humble  thanks 
for  the  honor  they  had  done  him,  by  acknowledging  the  discharge  of  his 
duty,  and  for  their  affection  toward  him.  He  begged,  as  the  last  favor 
in  this  world,  a  blessing  from  Christ's  hand,  that  fills  every  creature  with 
benediction ;  and  likewise  the  powerful  intercession  of  his  immaculate 
spouse  for  a  happy  passage  to  eternity :  which  being  granted  with  grate- 
ful tears,  he  petitioned,  like  holy  Simeon,  to  be  dismissed  in  peace ;  and 
wrapt  in  an  ecstasy,  with  the  love  of  God,  he  breathed  out  his  precious 
soul.  Thrice  happy  death,  the  reward  of  a  virtuous  life  !  My  God,  let 
my  departure  be  like  that  of  the  just.     Infinite  goodness,  infinite  power, 


3-m  THE  GLORIES  OF  ST.  JOSEPH. 

assist  me  at  that  dreadful  trial.  Let  me  not  be  confounded  at  the  hour 
of  death.  Fonder,  also,  how  Jesus,  with  His  sacred  hands,  closed  the 
patriarch's  eyes.  To  deserve  a  happy  death,  shut  now  your  eyes  to  the 
world  ;  make  such  timely  preparations  as  you  would  wish  to  have  done 
when  struggling  in  your  agony.  Exult  over  hell  by  a  change  of  life,  and 
send  up  aspirations,  desiring  to  be  dissolved  and  to  be  with  Christ.  Be 
exact  in  every  confession,  as  if  it  were  to  be  the  last.  Do  not  sleep  in 
mortal  sin,  lest  sudden  death  seize  you,  and  you  be  lost  eternally.  Ad- 
dress St.  Joseph,  that  you  may  have  the  benediction  of  Jesus  on  your 
death-bed,  and  rejoice  with  the  thought  of  being  called  out  of  banishment. 

Point  2. 

Consider,  That  if  angels  carried  the  soul  of  poor  Lazarus  into  Abra- 
ham's bosom,  a  noble  choir  of  those  blessed  spirits  were  commanded  to 
conduct  and  wait  on  St.  Joseph  to  limbo.  At  his  coming  thither,  they 
might  make  use  of  the  high  priest  Joachim's  words  to  conquering  Judith, 
and  sing,  "  Here  enters  the  glory  of  Jerusalem,  the  joy  of  Israel,  and  the 
honor  of  the  people.  This  is  the  soul  of  just  Joseph,  whom  the  eternal 
Father  appointed  to  be  the  foster-father  of  His  only  begotten  Son,  and 
spouse  to  the  Mother  of  God."  Reflect  how,  in  limbo,  the  souls  of  kings, 
patriarchs  and  prophets  rejoiced  at  his  entrance ;  but  much  more  when 
he  gave  an  agreeable  relation  of  the  long-expected  Messiah,  and  that 
their  redemption  was  near  at  hand.  Oh,  my  soul,  languish  for  that  happy 
hour,  when  thy  good  angel  will  conduct  thee  to  hear  the  transporting 
invitation,  "  Enter  into  the  joy  of  thy  Lord."  Obey  the  angel's  voice, 
exciting  you  to  acts  of  faith,  hope,  love  of  God,  contrition,  and  resigna- 
tion ;  that  they  may  be  familiar  to  you  at  your  death.  Reflect  on  your 
former  sins,  that  if  you  had  been  called  away  such  and  such  a  time,  you 
would  have  been  burning  with  Cain  and  Judas.  Give  thanks  for  your 
preservation  ;  resolve  rather  to  dismiss  all  that  is  dear  to  you  in  the  world 
than  divine  grace.  Consider,  likewise,  how  our  blessed  Saviour  and  the 
immaculate  Virgin  conducted  St.  Joseph's  corpse  to  the  place  of  inter- 
nment (Baronius,  lib.  6,  c.  8),  which  was  the  valley  of  Josephat,  near  the 
place  where,  afterward,  the  blessed  Virgin's  body  was  deposited  for  some 
days,  between  Mount  Sion  and  Mount  Olivet  (Ven.  Beda,  Bruchardus, 
etc.);  and  since  the  bodies  of  several  saints  have  been  preserved  from 
corruption,  it  is  no  rash  thought  to  be  of  opinion  that  our  holy  patriarch 
was  favored  after  the  like  manner.  O  precious  relics !  Oh,  what  an 
honor,  that  God  in  person  should  take  care  of  the  funeral,  and  with  His 
sacred  hands  place  the  body  in  the  sepulchre !  Admire  the  dignity  of 
St.  Joseph.  Carry  about  you  relics  which  terrify  devils  and  keep  them 
at  a  distance.     Detest  novelty  ;  shun  the  dangerous  company  of  those 


THE  GLORIES  OF  ST.  JOSEPH  325 

who  cast  out  words  reflecting  on  any  practice  of  the  holy  Church  of 
Christ.  Live  so  that  you  may  appear  with  security  and  joy  in  the  valley 
of  Josephat,  when  Christ  comes  to  judge  the  world. 

Point  3. 

Consider,  How  Christ  our  Lord,  rising  from  His  sepulchre,  visited  His 
expecting  servants  in  limbo.  He  took  them  from  thence,  as  trophies  for 
His  bitter  passion;  and  whereas  many  bodies  of  saints  (St.  Matt,  xxvii. 
52)  arose,  that  had  slept,  we  may  not  doubt  St.  Joseph's  being  of  that 
happy  number ;  as  it  is  piously  believed  (St.  Bernardin,  torn.  3,  Serm.  de 
St.  Joseph  ;  Gerson,  etc.)  that  St.  Joseph  is,  both  in  soul  and  body,  glorious 
in  heaven,  although  those  of  others  rising  at  that  time  might  return  to  their 
tomb.  The  souls  of  all  the  ancient  holy  patriarchs,  prophets,  and  other 
saints,  were  retained  in  limbo  till  Christ  our  Redeemer  visited  them  and 
set  them  free.  "  He  hath  led  captivity  captive,"  says  the  royal  prophet, 
speaking  of  Christ :  and  when  He  ascended  into  heaven,  He  took  them 
with  Him  thither  to  glory  ;  they  joining  the  celestial  choirs,  sounding 
forth  His  victory  over  sin  and  death,  in  the  highest  strains  of  gratitude, 
love,  adoration,  praise,  and  thanksgiving ;  among  whom  may  be  justly 
ranked,  in  a  superior  degree  of  glory,  the  patriarch  St.  Joseph,  who  was 
dignified  on  earth  to  be  the  guardian  of  the  Son  of  God  and  Redeemer 
of  the  world,  the  Word  incarnate.  The  trust  was  the  greatest,  which  he 
most  faithfully  discharged  ;  and  his  merit  must  be  in  proportion  in  the 
distribution.  The  eternal  Truth  declares  it  :  "  Good  and  faithful  servant, 
enter  into  the  joy  of  thy  Lord."  What  joy  did  he  then  experience  for 
past  sufferings  !  What  glory  for  contentment !  W'hat  a  resplendent  crown 
for  purity  of  life  !  Oh,  my  sluggish  soul,  take  pains,  like  St.  Joseph,  in 
serving  Christ,  that  you  may  be  rewarded  with  him  :  call  frequently  to 
mind  those  divine  words  of  our  Redeemer:  "What  doth  it  profit  a  man, 
if  he  gain  the  whole  world,  and  lose  his  soul  ?"  (St.  Matt.  xvi.  26.)  The 
enjoyment  is  short,  and  the  punishment  eternal.  On  the  contrary,  faith- 
ful servants  of  the  Omnipotent  have  transient  trials,  short  afflictions, 
whether  exterior  or  interior ;  but  they  gain  a  never-ending  and  happy 
kingdom.  Say  often  to  yourself,  What  can  separate  me  from  the  love  of 
my  God  ?  Not  all  the  menaces  of  cruel  men,  nor  all  the  malice  of  hell. 
I  will  love  my  omnipotent  Creator — I  will  love  my  most  merciful  Re- 
deemer— I  will  love  my  most  gracious  Sanctifier,  purely  for  their  own 
sakes — I  will  love  them  eternally. 


THE  GLORIES  OF  THE  HOLY  ANGELS. 


DEDICATORY  EPISTLE 

TO    OUR   BLESSED    LADY    OF   ANGELS. 

Great  Queen  of  Paradise !  Sovereign  of  those  holy  spirits  who  are 
confirmed  in  grace  and  glory !  prostrate  at  your  feet,  where  the  greatest 
sinners  obtain  pardon — the  weak,  strength — the  tepid,  fervor — and  the 
just,  sanctity — I  offer  and  present  to  you  this  little  work,  designed  to  pro- 
mote the  knowledge  and  love  of  the  holy  angels,  your  faithful  subjects, 
and  the  illustrious  princes  of  your  celestial  court.  To  whom  could  I 
more  justly  dedicate  it,  since,  as  the  mistress  of  these  glorious  spirits,  you 
must  be,  of  all  others,  the  most  interested  for  their  glory.  Besides,  blessed 
Mother !  you  know  (and  it  is  gratifying  to  me  to  repeat  it)  that  I  have 
nothing  which  is  not  yours — for  I  consider  it  a  greater  happiness  to  be 
your  slave,  than  to  enjoy  all  the  honors  the  world  could  bestow.  Bless, 
then,  O  holy  Virgin,  this  work ;  diffuse  upon  it  your  choicest  bene- 
dictions ;  make  it  evident  that  it  is  all  yours  by  the  unction  which  will 
be  found  in  every  page — that  through  the  adorable  merits  of  Jesus,  your 
beloved  Son,  it  may  establish  among  men  a  true  and  fervent  devotion  to 
the  holy  angels,  to  the  honor  of  God  alone,  our  beginning,  our  last  end, 
our  only  all  in  all  things — God  alone !  God  alone  !  God  alone ! 

TO    MY    GOOD    ANGEL   GUARDIAN. 

Most  faithful  guardian  of  all  that  I  am !  when  I  reflect  on  my  ingrati- 
tude and  your  unceasing  cares,  my  mind  is  bewildered,  and  I  know  not 
what  to  say  but  that  you  are  a  heavenly  intelligence,  a  spirit  of  light  and 
love  and  a  prince  of  the  celestial  realms,  while  I  am  but  dust  and  ashes, 
a  miserable  sinner,  and  the  last  of  men.  Great  prince !  why  do  you  love 
me  so  tenderly  ?  why  is  there  not  one  moment  of  my  life  undistinguished 
by  your  favors  ?  What  shall  I  render  you  in  return  for  them  ?  I  have 
nothing  to  offer,  dear  guardian  of  my  heart,  except  the  firm  resolution  of 
loving  you  henceforward  with  your  blessed  companions  in  glory.     Pre- 

3" 


328  DEVOTION  TO  THE  HOLY  ANGELS. 

sent  my  resolution,  together  with  this  work,  to  those  holy  choirs;  it 
will  be  better  received  from  you  ;  and  tell  them,  in  your  angelic  manner, 
how  sorry  I  am  for  not  having  always  loved  them.  Tell  them  how  much 
I  wish  to  see  their  devotion  extended,  and  that  all  men  should  know  and 
love  the  holy  angels,  for  the  glory  of  God  alone.  It  is  this  God  alone, 
most  amiable  of  friends,  that  I  desire  in  all  things.  Amen — Amen — God 
alone !  God  alone !  God  alone !  the  end  of  all  devotion  to  the  glorious 
Virgin,  the  angels  and  saints.     Amen. 

AN  EXHORTATION  TO  THE  LOVE  AND  HONOR  OF  THE  HOLY  ANGELS. 

The  science  of  the  sage,  says  the  Holy  Ghost,  is  like,  in  its  abundance,. 
to  an  inundation  of  waters;  for,  as  the  land  is  sometimes  overspread  by 
the  swelling  of  the  sea  over  its  boundaries,  so  the  mind  of  a  Christian  is 
sometimes  so  penetrated  with  the  lights  of  faith,  that  it  is  absorbed  in 
wonder  and  amazement.  This  assertion  is  fully  verified  in  the  knowledge 
which  revelation  gives  of  the  holy  angels.  However  slightly  we  consider 
what  it  teaches  of  them,  we  discover  so  many  and  such  powerful  reasons 
to  love  these  blessed  spirits  that  we  cannot  refuse  to  do  so.  We  may 
desire  to  declare  our  sentiments  on  this  matter,  but  we  are  not  able.  It 
is  the  property  of  great  things  to  baffle  description,  and  the  motives  which 
challenge  our  love  for  the  holy  angels  are  inexpressible ;  but  love  being 
inflexible  and  "  strong  as  death,"  it  must  appear  in  some  way.  So  if  it  be 
difficult  to  speak  of  these  holy  spirits,  it  would  be  much  more  so  to  be 
"  silent  in  their  praise." 

All  possible  motives  concur  in  pressing  you  to  love  these  spirits  of 
love.  If  you  regard  God,  you  must  love  His  angels  ;  if  you  regard  your- 
self, you  must  love  the  angels.  Pure  love  commands  it — interested  love 
requires  it — God  alone  wishes  it — the  holy  Virgin  and  all  the  saints  de- 
sire it. 

If  you  live  to  God  alone,  you  must  be  devout  to  the  angels  ;  even 
though  you  still  live  to  nature,  you  must  love  these  blessed  spirits.  We 
are  differently  affected— some  are  attracted  by  honors,  some  by  riches, 
and  others  by  pleasure.  If  pleasure  attract  you,  these  blessed  spirits  can 
procure  it  for  you,  for  they  are  placed  at  the  source  of  eternal  joy.  If 
you  wish  to  have  the  interest  of  the  mighty,  there  is  nothing  in  created 
being  more  powerful  than  the  angelic  nature.  If  you  sigh  after  great- 
ness, know  that  these  peers  of  the  celestial  realms  procure  for  their  clients 
the  sceptre  of  immortal  honor  and  the  diadem  of  unfading  glory.  Ah ! 
how  different  are  the  dispositions  of  the  angels,  compared  with  those  of 
the  great  ones  of  this  earth !  These  wish  to  reign  alone,  whereas  the 
highest  ambition  of  those  princes  of  love  is  to  share  their  thrones  with  us, 
that  we  may  partake  in  their  felicity.     If  you  are  captivated  by  beauty, 


DEVOTION  TO  THE  HOLY  ANGELS.  329 

learn  that  the  angels  are  beautiful  beyond  description,  and  that  their 
beauty  is  not  subject  to  decay.  Besides,  the  love  and  constancy  of  these 
amiable  friends  are  incomparable ;  the  former  includes  every  species  of 
love — the  latter  is  so  great  that,  whatever  ingratitude  we  evince  towards 
them,  they  seem  to  overlook  it,  incessantly  watching  over  all  that  con- 
cerns us,  defending  us  against  our  enemies,  and  rendering  us  every  ser- 
vice. If  you  are  of  those  souls  who  act  by  the  movements  of  grace,  and 
live  to  God  alone,  you  must  love  the  angels.  If  the  motive  of  the  will 
of  God  influence  you,  you  must  be  devout  to  them,  since  these  blessed 
spirits  are  the  objects  of  His  complacency  and  the  masterpieces  of  His 
love.  We  often  err  in  the  choice  of  friends,  but  we  cannot  be  deceived 
in  loving  those  whom  God  wishes  us  to  love ;  and  in  the  case  before  us, 
He  Himself  sets  the'example.  Here  it  is,  O  heart  of  man  !  that  you  must 
cease  to  be  'a  heart,  or  love  the  angels — for  where  will  you  go  to  defend 
yourself  from  the  arrows  of  their  charity  ?  If  you  ascend  to  heaven,  you 
will  be  enraptured  with  the  transcendent  beauty  of  these  holy  spirits' — if 
you  traverse  the  earth,  its  elements — fire,  air,  earth  and  water — recount 
their  love.  The  sun,  by  his  vivifying  influence  on  this  nether  globe,  an- 
nounces this  truth  from  day  to  day  ;  the  aurora,  which  precedes  the  dawn, 
proclaims  the  loving  cares  of  these  spiritual  stars  of  the  morning  of  the 
world ;  the  most  obscure  nights  are  not  so  gloomy  as  to  conceal  their 
bounties — their  lights  never  diminish.  These  sentinels,  planted  on  the 
watch-towers  of  Israel,  defend  its  gates  night  and  day.  If  we  descend 
to  purgatory,  we  shall  see  the  love  of  those  blessed  spirits  burn  with  more 
intensity  for  the  poor  prisoners  than  the  flames  which  purify  them.  Nor 
are  infidel  kingdoms  nor  remote  nations  abandoned  by  them.  They  help 
sinners  as  well  as  the  just ;  no  barbarian,  no  creature,  how  wicked  soever, 
is  deemed  unworthy  of  their  cares.  Now,  are  not  these  powerful  motives 
to  love  the  angels  ?  and  if  our  hearts  were  not  dull  and  heavy  indeed, 
would  we  be  insensible  to  them  ?  O  !  let  us  here  shed  floods  of  tears  over 
our  blindness  and  insensibility  ;  for,  after  all,  these  blessed  spirits  are  lit- 
tle loved.  It  is  true  that  some  persons  honor  the  angels'  guardians;  but 
how  many  honor  the  cherubim,  the  seraphim,  or  the  other  choirs  ?  I 
know  that  this  arises  from  their  not  being  interior ;  for,  alas !  men  are  so 
absorbed  in  earthly  cares,  so  besotted  with  the  pleasures  of  sense,  that 
they  are  little  affected  with  spiritual  things.  There  are  indeed,  a  few, 
whose  detachment  from  earth  renders  them  susceptible  of  the  purest  ele- 
vations of  grace ;  yet  even  many  of  these  do  not  extend  their  devotion 
beyond  the  angels'  guardians ;  they  are  quite  unmindful  of  the  higher 
choirs.  And  why  ?  when  the  more  elevated  they  are,  the  greater  is  their 
power  and  love,  and  the  more  there  is  of  God  in  them,  which  is,  with 
those  that  love  purely,  the  motive  of  motives.     If  the  kings  of  the  earth 


330  DEVOTION  TO  THE  HOLY  ANGELS. 

were  willing  to  receive  you  into  their  friendship,  surely  you  would  not 
refuse  it.  Now,  consider  that  it  depends  on  yourself  to  form  an  eternal 
alliance  with  the  heavenly  princes,  and  by  their  influence  to  be  one  day 
crowned  with  them  in  the  celestial  empire. 

Here  I  must  confess  I  would  wish  to  do  all  in  my  power  to  awaken 
and  diffuse  among  men  a  little  devotion  to  the  angels.  This  it  is  that 
induces  me  to  give  this  pious  book  to  the  public,  of  which  I  have  been 
thinking  for  many  years.  I  have  so  much  reason  to  believe  that  God  re- 
quires it  from  me,  that  it  would  be  a  great  infidelity  to  refuse  it ;  after 
our  little  tracts  on  "  God  Alone  ;"  on  "  The  Love  of  Jesus  in  the  Adorable 
Sacrament ;"  on  "  The  Admirable  Mother  of  God,"  etc.,  it  is  but  just  that 
I  should  write  something  for  the  holy  angels.  It  may,  perhaps,  be  said 
that  books  of  devotion  are  already  numerous  enough  ;  but  the  glorious 
St.  Francis  de  Sales  has  long  since  replied  to  that  objection.  Alas !  why 
not  complain  that  persons  are  almost  always  speaking  of  the  world  ? 
their  whole  occupation  is  with  whatever  strikes  the  senses.  How  few 
in  a  whole  city  entertain  themselves  with  God,  or  the  dear  ways  which 
lead  to  Him  !  How  many  letters  are  every  day  written  throughout  the 
world,  and  how  few  of  them  regard  the  interest  of  God  !  Some  are  about 
lands,  or  money,  or  goods  ;  others  are  to  gain  or  to  preserve  the  friend- 
ship and  esteem  of  creatures.  Oh,  blindness  of  the  human  mind  !  Oh, 
obduracy  of  the  human  heart !  Truly  it  demands  tears  of  blood  to 
say  after  this  that  there  is  too  much  written  for  the  love  and  interest  of 
God.  Abominable  world  !  I  shall  ever  hold  you  in  detestation.  I  care 
little  for  what  you  say — God  alone !  God  alone  !  God  alone  !  is  sufficient 
for  me  :  your  esteem  merits  not  a  single  thought.  If  it  be  said  that  our 
style  is  low,  we  are  quite  satisfied  :  it  is  this  which  gives  us  greater  rea- 
son to  expect  upon  it  the  divine  benediction  ;  because,  where  there  is 
least  of  the  creature,  there  is  most  of  God.  My  nothingness  supports  me 
in  this  work,  since  it  is  from  nothing  God  has  drawn  His  most  stu- 
pendous works.  Confiding  in  the  protection  of  Jesus  and  Mary,  and  in 
the  help  of  the  holy  angels,  I  undertake  it.  I  could  wish  to  go  from  city 
to  city,  from  kingdom  to  kingdom,  to  proclaim  the  perfections  of  these 
holy  spirits,  and  the  motives  we  have  to  love  them.  I  could  wish  to  cry 
aloud  in  the  streets  and  public  places,  O  men  !  love  and  honor  the  angels  ! 
St.  John  Chrysostom  wished  that  these  words  of  Ecclesiastes,  "Vanity 
of  vanities,  and  all  is  vanity,"  were  written  on  the  doors  of  all  public  and 
private  buildings,  that  men  might  ever  have  in  view  the  emptiness  of  hu- 
man things ;  and,  for  my  part,  I  would  desire  the  same,  for  these  words 
of  St.  Leo,  "  O  men  !  make  yourselves  friends  of  the  angels."  I  would 
wish  that  sermons  were  preached  to  manifest  their  greatness,  and  that 
their  excellencies  were  made  the  subject  of  private  conversations. 


DEVOTION  TO  THE  HOLY  ANGELS.  331 

After  all,  we  can  never  worthily  acquit  ourselves  of  our  obligations 
to  these  amiable  spirits.  Hence,  the  holy  fathers  use  every  argument  to 
induce  us  to  love  them,  and  point  out  to  us  a  variety  of  ways  whereby 
to  testify  our  devotion  toward  them.  Among  the  rest,  St.  Denis,  a  contem- 
porary of  the  apostles,  and  filled  with  their  spirit,  wrote  admirable  things 
of  these  holy  spirits,  and  delighted  in  taking  the  name  "  Philange,"  which 
means  "  Friend  of  the  angels." 

O  amiable  spirits  !  my  greatest  ambition  is  to  be  honored  with  your 
friendship.  I  love  you — obtain  that  I  may  love  you  more.  I  have  no- 
thing more  valuable  than  my  heart :  I  place  it  in  your  hands,  that  it  may 
love  but  what  you  love — God  alone.  I  possess  nothing  more  precious 
than  my  life  :  I  consecrate  it  entirely  to  your  honor.  Oh,  that  I  could 
build  churches  and  erect  oratories  to  you — that  I  could  establish  sodali- 
ties, whose  end  would  be  to  espouse  your  interest,  and  make  known 
your  glories !  But,  since  this  is  impracticable,  I  shall  say  in  these  few 
lines,  that  you  are  amiable  and  loving,  yet  very  little  loved.  I  shall  say, 
O  men,  love  the  angels  !  they  are  faithful  friends,  powerful  protectors, 
wise  masters,  tender  parents,  affectionate  brothers.  Love  the  angels, 
apostolic  men  !  for  they  are  the  missionaries  of  paradise.  Love  the  an- 
gels, preachers  of  the  world  !  they  are  profoundly  skilled  in  the  science 
of  eternity.  Love  the  angels,  priests  !  for  it  is  by  their  ministry  the  di- 
vine oblation  is  made.  Love  the  angels,  religious  !  these  admirable  spir- 
its are  always  retired  in  God.  Love  the  angels,  seculars  !  those  good 
intelligences  pity  you  in  the  dangers  to  which  you  are  continually  exposed. 
Love  the  angels,  married  persons  !  the  succor  afforded  Tobias  by  the 
Archangel  Raphael,  evinces  the  care  of  your  state.  Love  the  angels, 
widows  and  orphans  !  they  are  indefatigable  in  providing  for  persons  in 
distress.  Love  the  angels,  virgins ;  again  I  say  to  you,  love  the  angels  ! 
they  are  great  friends  of  virginity,  being  charmed  to  see  frail  mortals 
live  on  earth  as  they  live  in  heaven.  Love  the  angels,  just  souls !  they 
are  infallible  guides  in  the  way  to  God.  Love  the  angels,  sinners  !  they 
will  obtain  your  pardon.  Love  the  angels,  afflicted  souls !  they  are  the 
consolation  of  the  miserable,  and  the  help  of  the  distressed.  Love  the 
angels,  ye  rich  and  great  !  they  will  teach  you  that  nothing  is  worth  re- 
garding but  eternity. 

Love  the  seraphim,  O  men  !  they  are  the  princes  of  pure  love.  Love 
the  cherubim,  they  are  skilled  in  the  science  of  the  saints.  Love  the 
thrones,  they  patronize  peace  of  heart  and  tranquillity  of  soul.  Love  the 
dominations,  they  will  teach  you  the  art  of  self-government.  Love  the 
virtues,  they  are  masters  in  the  school  of  perfection.  Love  the  powers, 
they  are  your  defence.  Love  the  principalities,  they  preside  over  states 
and  kingdoms.     Love  the  archangels,  they  are  zealous  for  your  well- 


332  DEVOTION  TO  THE  HOLY  ANGELS. 

being,  and  obtain  for  you  a  thousand  benedictions.  Love  the  angels, 
they  are  celestial  stars,  whose  influence  we  oftener  feel,  because  placed 
nearer  to  this  nether  sphere.  Henceforward  be  all  love  for  those  blessed 
spirits,  who  so  ardently  love  you. 

Bless  them,  my  God !  those  who  are  devout  to  your  angels.  Bless 
those  who,  on  reading  this  poor  work,  will  give  themselves  to  this 
devotion.  Bless  them  with  the  benedictions  of  the  just,  making  them 
walk  in  your  ways.  Bless  them  with  the  benediction  of  Abraham,  the 
spirit  of  sacrifice  ;  with  the  benediction  of  Isaac,  the  spirit  of  conformity  ; 
with  the  spirit  of  Jacob,  the  spirit  of  lively  faith.  Bless  them  with  the  ben- 
ediction of  the  elect.  Bless  them  with  the  benediction  of  the  angels, 
making  them  sharers  in  your  never-ending  joys!  Great  and  august 
Queen  of  Paradise,  bless  them  with  your  protection — that,  being  all 
united  in  seeking  the  interest  of  God  alone,  God  alone  may  reign  in  their 
hearts  forever.     Amen. 


THE  GLORIES  OF  THE  ANGELS. 


DEVOTION  TO  THE  HOLY  ANGELS. 

MOTIVE    THE  •FIRST. 

The  Admirable  Perfections  of  these  Blessed  Spirits. 

We  have  already  said,  and  again  repeat,  that  the  perfection  of  the 
angels  is  like  to  an  immense  sea  without  shore  or  bottom.  Enlightened 
souls  feel  that  all  they  can  say  of  them  is  nothing,  their  greatness  being 
above  the  reach  of  human  thought.  The  angelic  nature  contains  within 
itself  a  world  of  perfections  :  but  if  we  add  to  it  the  consideration  of  their 
grace  and  glory,  it  is  truly  admirable.  However  perfect  human  nature 
may  become,  it  is  still,  as  faith  teaches,  very  inferior  to  the  angelic  na- 
ture. A  certain  theologian  has  asserted  (although,  indeed,  it  be  not  the 
common  opinion),  that  the  least  of  the  angels  exceeds  in  glory  the  great- 
est of  the  saints  ;  and  he  grounded  his  opinion  on  this  text  of  the  Holy 
Scripture,  "  He  who  is  least  in  the  kingdom  of  heaven  is  greater  than 
John  the  Baptist." 

The  angels  are  spiritual  beings,  incorruptible  in  their  nature,  perfectly 
disengaged  from  matter,  and  quite  free  from  the  miseries  to  which  we 
are  incident.  They  possess  wonderful  intelligence  ;  what  the  greatest 
geniuses  have  not  been  able  to  comprehend  is  perfectly  understood  by 
them.  They  know  many  things  in  one  and  the  same  moment,  and  with- 
out the  least  difficulty.  Their  manner  of  understanding's  not  like  ours  ;  at 
the  first  sight  which  they  have  of  a  thing,  they  know  its  whole  import,  and 
all  its  consequences — hence,  they  are  called  by  excellence  "  Intelligences." 
The  Scripture,  to  declare  to  us  this  admirable  faculty  of  theirs,  says  that 
they  are  clothed  in  burning  fire.  In  the  Apocalypse  they  are  represented 
in  the  habits  of  the  ancient  pontiffs,  to  give  us  to  understand  that  to 
these  holy  spirits  the  most  sacred  mysteries  of  religion  are  revealed,  and 
as  if  enveloped  in  clouds,  their  lights  being  too  brilliant  for  our  weak 
vision.  The  most  learned  men  are  ignorant,  if  compared  with  these  pure 
intelligences. 

The  power  of  the  angels  is  incredible — one  alone  of  these  blessed  spir- 
its being  able  to  defeat  millions  of  armed  men — nay  the  whole  world  put 


334  DEVOTION  TO  THE  HOLY  ANGELS. 

together.  [We  are  told  in  the  Book  of  Kings,  that  an  angel  slew  in  one 
night  85,000  of  the  Assyrians,  the  enemies  of  the  people  of  God.]  They 
can  make  the  winds  blow,  the  rain  fall,  the  thunder  roar ;  they  can  raise 
tempests,  cause  earthquakes,  give  abundance  and  famine,  cure  and  inflict 
all  sorts  of  maladies,  and  operate  many  other  things,  almost  in  a  moment. 
It  is  to  mark  their  celerity  that  they  are  painted  with  wings  ;  it  surpasses 
that  of  the  wind  :  in  an  instant,  they  can  pass  from  one  end  of  the  world 
to  the  other — being  thus,  in  some  sense,  everywhere,  as  Tertullian  says. 

Hut  their  beauty  is  enrapturing  :  the  greatest  beauty  on  earth  is  de- 
formity in  comparison  with  them,  and  the  least  beautiful  among  the 
angels  possesses  more  charms  than  all  earthly  beauties  together.  Here 
the  mind  is  lost  in  the  contemplation  of  an  infinity  of  beauties,  which  are 
to  be  found  among  the  angelic  choirs  ;  for  if  the  least  of  the  angels  be  so 
charming,  and  if  they  be  so  numerous,  my  God,  what  beauty  is  to  be 
seen  in  the  holy  Sion !  To  give  us  some  idea  of  this  truth,  St.  Anselm 
says,  that  if  God  put  an  angel  in  the  sun's  orbit,  and  environed  him  with 
as  many  suns  as  there  are  stars,  and  permitted  the  blessed  spirit  to  emit 
in  a  borrowed  form  a  single  ray  of  his  glory,  it  would  at  once  eclipse  all 
the  splendor  of  the  suns,  and  render  them  invisible.  All  is  wonderful  in 
these  holy  spirits.  An  angel,  to  recreate  St.  Francis,  touched  a  lute  so 
melodiously  that  the  saint  thought  he  would  have  died  of  joy.  That  mirac- 
ulous bird,  whose  notes  so  charmed  a  religious  servant  of  God  that  he  pass- 
ed many  years  listening  to  them  without  feeling  the  time  longer  than  a 
quarter  of  an  hour,  was  doubtless  an  angel.  Some  might  question  the 
truth  of  this  story,  but  Father  Comeille  de  la  Pierre  testifies,  that  having 
visited  the  monastery  wherein  this  person  lived,  he  found  the  fact  proved 
beyond  the  possibility  of  doubt.  It  was  reasonable  that  these  holy  spirits 
should  be  created  in  heaven,  as  being  the  abode  of  all  happiness.  The 
precious  stones,  formerly  shown  the  Prophet  Ezechiel  in  a  vision,  figure 
the  different  perfections  of  the  angels.  The  holy  fathers  surpass  them- 
selves when  there  is  question  of  them.  We  can  indeed  say,  that  if  the 
beauty  of  the  Creator  is  anywhere  to  be  seen  it  is  in  the  angels,  their  ex- 
cellence being  without  imperfection.  Alas  !  how  unlike  our  perfection, 
in  which  there  is  always  mingled  an  infinity  of  defects  !  The  greatness 
of  these  blessed  spirits  is  without  baseness — their  science  without  ignor- 
ance—their light  without  darkness— their  power  without  weakness — their 
beauty  without  defect — their  love  without  inconstancy — their  peace  with- 
out trouble— their  action  continual,  yet  without  fatigue— their  happiness 
without  alloy — their  felicity  complete,  and  without  admixture  of  any  evil. 

When  Manue,  as  is  related  in  the  Book  of  Judges,  demanded  the 
name  of  the  angel  who  appeared  to  him,  he  told  him  it  was  "  Admirable," 
because  he  represented  God  in  a  wonderful  manner  ;    and  Jacob,  having 


DEVOTION  TO  THE  HOLY  ANGELS.  335 

had  a  vision  of  an  angel,  says  that  he  had  seen  the  Lord  face  to  face. 
Will  not  the  consideration  of  all  these  perfections  of  the  angels  excite 
you  to  love  them  ?  You  who  are  so  prone  to  love  whatever  is  beautiful, 
and  noble,  and  perfect  ?  This  truth  merits  deep  consideration,  the  glory 
of  God,  the  author  of  all  these  excellencies  and  perfections,  being  con- 
cerned in  it. 

MOTIVE    SECOND. 

The  incomparable  goodness  of  the  Angels. 

9 

"Nothing,"  says  the  holy  bishop  of  Geneva,  St.  Francis  de  Sales, 
"  nothing  more  affects  a  good  heart  than  to  see  itself  loved,  but  if  the 
lover  be  of  superior  rank,  it  greatly  enhances  the  motive  of  reciprocal 
love."  If  this  be  true,  we  must  either  love  the  angels,  or  renounce  love 
altogether.  These  great  princes,  of  whom  we  have  said  such  wonderful 
things  in  the  preceding  chapter,  not  only  love  us,  but  also  in  -such  a  man- 
ner that  it  would  seem  they  are  determined  to  bear  away  the  prize  of 
love. 

They  manifest  toward  us  every  species  of  affection  ;  they  love  us  with 
the  love  of  a  father — always  seeking  our  interest,  always  promoting  our 
welfare,  and  never  omitting  any  occasion  of  procuring  us  that  celestial, 
inheritance  which  has  been  purchased  for  us  by  the  merits  of  the  adorable 
Jesus.  They  love  us  with  a  maternal  love — for  it  is  written,  that  "  they 
bear  us  up  in  their  hands  ; "  they  take  care  of  our  souls  and  bodies  ;  they 
have  their  eyes  ever  fixed  on  us,  and  caress  us  continually  with  all  the 
tenderness  that  love  can  inspire.  They  love  us  with  the  love  of  a  brother, 
regarding  us  as  the  younger  members  of  the  family  ;  and,  what  is  more 
wonderful,  and  more  worthy  of  heaven  than  of  earth,  they  are  not  sorry 
to  see  us  their  equals  in  glory  ;  nay,  our  angel  guardians  do  all  they  can 
to  render  us  more  glorious  in  paradise  than  they  are  themselves.  They 
love  us  with  the  love  of  impassioned  lovers — incessantly  seeking  our 
friendship,  continually  thinking  of  us,  and  even  quitting  the  blissful  re- 
gions of  immortality  to  abide  with  us  here  on  earth.  They  love  us  as 
good  pastors — for  is  it  not  of  them  we  can  say,  that  "  they  neither  slum- 
ber nor  sleep  who  keep  Israel "  ?  They  love  us  as  physicians,  healing  our 
wounds,  curing  our  maladies,  and  restoring  us  to  health  ;  they  love  us  as 
advocates,  negotiating  all  our  affairs,  in  heaven  and  on  earth ;  as  faithful 
guides,  conducting  us  in  the  true  way  to  perfection ;  as  good  masters, 
abundantly  rewarding  the  little  services  we  render  them  ;  as  bountiful 
kings,  defending  us  from  our  enemies,  and  causing  us  to  live  in  peace  and 
security. 

O  my  God !  are  we  not  then  overpowered  with  motives  to  love  your 
angels  !     But  when  did  they  begin  to  love  us  ?    The  moment  we  began 


336  DEVOTION  TO  THE  HOLY  ANGELS. 

to  live— nor  have  they  since,  nor  will  they,  to  the  last  moment  of  our  ex- 
istence, cease  to  love  us.  They  love  us  in  all  times  and  places — in  hea- 
ven, on  earth,  in  purgatory — even  in  our  moments  of  ingratitude  they  are 
immutable  in  our  love  !  It  is  then  certain  that  these  blessed  spirits  are 
our  best  friends  ;  that  their  love  is  the  most  faithful,  constant,  amiable, 
patient,  universal,  which  can  possibly  be.  All  in  it  is  great,  all  in  it  is 
charming,  all  in  it  is  admirable,  all  in  it  is  disinterested — for  what  do  they 
receive  for  this  wonderful  kindness  ?  Injuries,  ingratitude,  forgetfulness. 
Infidels  know  them  not,  heretics  refuse  to  honor  them,  nor  are  Catholics 
even  mindful  of  tnem.  Ah  !  who  can  comprehend  this  monstrous  return 
for  so  much  love  !  Such  an  impression  does  this  consideration  make  upon 
me  that  I  would  wish  to  go  through  the  world  bewailing  the  obduracy  of 
the  human  heart.  Here  it  is,  indeed,  that  the  obduracy  of  the  human 
heart  is  in  its  last  excess.  O  men  !  O  men  !  deliver  yourselves  now  at 
least  to  these  attractions  ;  return  from  your  unhappy  state ;  love  the  an- 
gels ;  again  I  say,  love  the  angels,  and  love  the  God  of  the  angels,  for  it 
is  in  Him  alone  all  that  is  good  and  amiable  deserves  to  be  loved. 

MOTIVE    THIRD. 

All  the  Angels  are  employed  in  the  service  of  Man. 

I  confess  that,  continuing  to  write  of  the  angels,  my  heart  is  insensibly 
touched  with  their  love  ;  and  no  wonder  if  it  all  were  liquefied  before  these 
blessed  spirits,  who  are,  as  the  Psalmist  says,  "  a  devouring  fire."  O 
amiable  spirits !  here  permit  my  poor  soul  to  sigh  for  love.  Either  suffer 
me  to  die,  or  to  live  as  you  wish.  May  I  love  you  with  a  love  according 
to  the  heart  of  Jesus,  the  King  of  love  ;  and  of  Mary,  the  Queen  of  holy 
love.  We  should  cease  to  live,  or  breathe  only  the  purity  of  this  love. 
To  resume :  Are  not  the  foregoing  motives  sufficiently  powerful  to  en- 
gage us  to  love  the  angels  ?  But  we  can  furnish  many  others.  It  is  not 
one,  not  a  certain  number,  of  these  celestial  spirits  that  are  employed  in 
our  service.  St.  Paul  says  that  they  are  all  deputed  for  our  salvation. 
All  the  angels,  says  St.  Augustine,  are  employed  in  our  defence,  since 
they  and  we  make  but  one  same  city  of  God.  It  is  not  alone  the  angels 
of  the  last  choir,  says  St.  Chrysostom,  that  watch  for  the  safety  of  men  ; 
the  higher  choirs  are  also  deputed  to  defend  them.  Some  question  if  the 
higher  angels  descend  upon  earth  to  assist  man  ;  but  how  will  these  ex- 
plain the  testimonies  which  the  holy  Scripture  gives  us  to  this  effect  ? 
St.  Raphael,  who  guided  Tobias  when  going  to  Rages,  said  of  himself, 
that  he  was  one  of  the  seven  spirits  who  stand  before  the  throne.  They 
were  the  cherubim  who  appeared  to  Ezechiel.  It  was  to  a  cherub  that 
God  committed  the  care  of  the  terrestrial  paradise,  and  it  was  a  seraph 


DEVOTION  TO  THE  HOLY  ANGELS.  337 

who  purified  the  lips  of  Isaiah.  Ecclesiastical  history,  too,  teaches  the 
same  truth :  It  was  one  of  the  highest  angels  who  imprinted  the  sacred 
stigmas  of  our  Lord's  passion  on  the  body  of  St.  Francis,  and  another 
who  wounded  with  a  golden  dart  the  heart  of  St.  Teresa.  But  this  is  not 
the  essential  point :  it  is  quite  enough  for  us  to  know  that  in  some  manner 
or  another  all  the  angels  are  in  our  service.  And  what  a  host  of  defend- 
ers for  us  !  Holy  Job  says  that  their  number  is  without  number.  Some 
writers  affirm  that  it  surpasses  that  of  the  stars  of  heaven,  of  the  birds  of 
the  air,  of  the  drops  of  water  in  the  ocean,  and  of  all  visible  creatures. 
St.  Gregory  of  Nyssa  says  that  there  is  an  infinity  of  millions  of  angels  : 
and  St.  Dionysius  the  Areopagite,  that  God  alone  knows  the  number  of 
these  holy  spirits. 

What  movements  of  love,  what  sentiments  of  consolation  do  not  these 
truths,  if  well  penetrated,  impart  to  our  poor  hearts  !  If  it  were  said  to 
you  who  read  these  lines,  that  the  king  had  deputed  to  your  service  one 
of  his  principal  courtiers,  with  strict  orders  to  render  to  you  all  the  man- 
ner of  favors  and  services,  what  would  be  your  gratitude,  your  amaze- 
ment, your  joy  !  But  history  furnishes  no  such  instance  of  kindness ;  it 
is  only  the  King  of  kings  who  operates  such  a  prodigy  of  love.  O  my 
soul !  my  soul !  have  you  ever  seriously  considered  that  not  only  one  but 
all  the  princes  of  the  God  of  Paradise  watch  over  you  with  ineffable  care 
and  tenderness,  that  "  all  minister  to  those  who  are  to  receive  the  inher- 
itance of  salvation  "  ?  O  the  love  of  that  God  who  has  sent  them  !  O  the 
love  of  those  spirits  whom  He  has  sent !  What  consolation  for  us  !  Why 
after  this  should  we  be  sad  or  troubled  ?  One  alone  of  these  blessed 
princes  is  more  than  sufficient  to  defend  us,  and  behold  millions  of  mil- 
lions— nay,  an  infinity  of  millions  of  them,  watching  for  our  safety !  But 
remember,  if  such  powerful  protection  places  you  in  security,  that  the 
friendship  of  these  illustrious  princes  should  serve  you  for  occupation.  It 
is  better  to  form  acquaintance  with  these  pure  spirits  than  to  amuse  one's 
self  with  creatures.  Their  friendship  is  so  much  the  more  holy  and  ad- 
vantageous, as  there  is  nothing  in  them  but  God  alone. 

MOTIVE    FOURTH. 

All  Men  are  assisted  by  the  Angels. 

It  is  unnecessary  to  seek  any  other  motive  to  love  God  than  love  it- 
self— as  our  Lord  revealed  to  Mother  Magdalen  of  St.  Joseph,  a  Carmelite 
religious.  But  why  does  God  love  men  so  much  ?  Let  it  be  published 
among  the  nations,  says  St.  Bernard,  and  let  them  confess  that  the  Lord 
has  determined  to  treat  them  magnificently.  O  my  God !  what  is  man, 
that  you  condescend  to  give  him  your  only  Son,  to  send  him  your  Holy 


338  DEVOTION  TO  THE  HOLY  ANGELS. 

Spirit,  and  depute  your  angels  to  guard  and  defend  him  !  Behold,  then, 
an  angel,  who  is  as  a  great  king,  endowed  with  all  imaginable  glory  and 
perfection,  in  the  service  of  man — a  being  compounded  of  misery  and 
imperfection,  a  worm  of  the  earth,  dust  and  ashes !  But  that  man,  when 
in  the  state  of  sin,  should  still  be  protected  by  the  angels,  is  far  more 
wonderful.  If  we  say  we  have  no  sin  we  deceive  ourselves :  the  greatest 
saints  have  fallen,  through  weakness  or  inadvertence,  into  venial  faults — 
and  would  to  God  that  there  were  no  greater  committed — hell  itself 
being  less  terrible  than  a  single  offence  against  the  divine  Majesty  ;  but, 
alas !  men  in  general  have  little  horror  of  mortal  sin,  and  easily  fall  into 
it.  The  angels,  though  struck  with  amazement  at  these  diabolical  excesses, 
are  nevertheless  not  deterred  from  assisting  these  unhappy  beings. 

O  soul  !  who  readest  these  truths,  is  it  not  wonderful  that  the  blessed 
spirits  should  lend  their  aid  to  those  who  offend  God,  considering  the 
knowledge  they  possess  of  His  unspeakable  greatness  ?  Is  it  not  amazing 
that  they  are  content  to  remain  with  those  who  every  day  trample  on  the 
blood  of  their  God,  "  and  make  void  the  sufferings  by  which  they  have 
been  redeemed  "  ?  Let  us  go  further :  Heretics  and  infidels  have  angels 
who  guard  them,  though  their  sin  be  so  incomprehensible  that  we  can 
never  in  this  world  attain  anything  like  a  notion  of  it.  The  Turks,  the 
professed  enemies  of  the  Christian  name,  have  their  angels — nay,  Anti- 
christ himself  will  have  an  angel  guardian,  says  St.  Thomas,  who  will 
hinder  him  from  committing  several  evils.  The  angels  serve  all  these 
people  as  their  masters,  though  they  know  them  to  be  slaves  of  the  devil 
and  victims  of  hell.  Where  is  the  gardener  who  would  water  a  tree  if  he 
knew  it  would  never  produce  fruit  ?  Where  is  the  friend  who  would  con- 
tinue to  demonstrate  his  friendship  after  repeated  insults  and  affronts  ? 
Yet  all  the  injuries,  revolts,  contempt  and  ingratitude  of  men  diminish 
not  in  the  least  degree  the  charity  of  these  blessed  spirits.  They  go  to 
seek  them  in  the  forests  of  Canada,  in  the  remotest  deserts,  in  the  most 
gloomy  caverns,  at  the  extremities  of  the  earth.  You  would  say  that  they 
are  beside  themselves  with  love  for  men,  who  have  nothing  of  man  but 
the  shape  and  appearance,  their  lives  being  wholly  earthly  and  sensual. 
These  celestial  beauties  give  their  affections  to  deformity  itself,  and  yet 
meet  with  no  other  return  than  ingratitude  and  contempt.  How  shock- 
ing !  how  deplorable ! 

MOTIVE    FIFTH. 

The  Angels  render  Men  innumerable  services. 

A  pious  woman,  having  one  night  received  information  that  a  poor  per- 
son in  the  suburbs  was  lying  in  extreme  necessity,  and  none  of  her  do- 
mestics being  within,  sent  her  son  with  something  for  her  relief.    The  boy, 


DEVOTION  TO  THE  HOLY  ANGELS.  339 

being  very  young,  was  greatly  afraid  going  by  himself  to  such  a  lonely 
place,  until  a  page  appeared,  bearing  a  flambeau,  and  conducted  him 
safely  to  his  destination.  His  mother  doubted  not  that  it  might  be  his 
good  angel  who  had  rendered  him  the  charitable  office.  These  blessed 
spirits  have  often  appeared  visibly  to  man.  The  learned  interpreter  of  the 
Holy  Scripture,  Cornelius  a  Lapide,  supposes  that  after  the  resurrection 
they  will  sometimes  assume  bodies  of  exquisite  beauty  to  recreate  us.  It 
is  amazing  to  see  them  take  every  form  to  render  services  to  us.  They 
have  appeared  in  various  shapes,  as  pilgrims,  etc.,  to  serve  and  benefit 
man,  who  does  almost  nothing  to  testify  his  gratitude. 

If  it  were  only  at  certain  times  they  rendered  us  assistance,  it  would 
not  be  so  wonderful ;  but  to  be  conferring  favors  on  us  every  moment 
we  exist,  is  inconceivable — and  it  is  this  our  good  angel  does  for  us.  If 
a  prince  of  the  royal  blood  came  and  spent  some  time  in  waiting  on  an 
humble  peasant,  in  a  poor  cabin,  every  one  would  be  amazed  ;  but  if  this 
peasant  was  his  enemy,  one  from  whom  he  could  expect  nothing  like 
gratitude — if,  moreover,  he  not  only  passed  some  months  with  him,  but 
even  resolved  on  remaining  in  his  service  as  long  as  he  lived,  notwith- 
standing all  the  vicious  propensities  and  vile  habits  which  he  discovered 
in  him,  the  wonder  would  be  infinitely  greater.  Yet  it  is  in  this  manner, 
O  my  soul !  thy  good  angel  guards  thee.  It  is  thus,  O  ye  whom  I  ad- 
dress !  that  the  Holy  Spirit,  appointed  to  be  your  guardian,  executes  His 
commission.  This  amiable  prince  never  quits  us  in  this  valley  of  tears. 
The  angels,  says  St.  Augustine,  enter  and  go  forth  with  us — they  have 
their  eyes  ever  fixed  on  us,  and  on  what  we  do.  If  we  remain  at  home, 
they  stay  with  us ;  if  we  walk  out,  they  accompany  us  ;  let  us  go  where 
we  «will,  on  land  or  at  sea,  they  are  always  with  us  ;  they  are  no  less  pres- 
ent with  the  merchant  in  his  counting-house,  or  the  matron  in  the  cares 
of  her  household,  than  with  the  recluse  in  his  desert,  or  the  religious  in 
his  cell.  O  excessive  bounty  ! — even  while  we  sleep,  they  watch  over  us 
— they  are  always  at  our  side — though  we  are  sinners,  and  consequently 
their  enemies — though  our  interior  deformity  is  so  great,  that  if  we  saw 
>  it  we  could  not  support  the  sight — though  we  spend  our  lives  in  sin,  or 
in  such  frivolous  occupations  as  certainly  excite  the  pity  of  these  blessed 
spirits — though  we  corrupt  our  best  actions  by  numberless  defects,  they 
are  never  weary  of  our  company.  Even  after  death,  they  visit  us  in  pur- 
gatory, and  render  us  in  its  flames  very  great  consolations.  Is  not  this 
to  be  our  slaves  ?  Where  would  we  be  able  to  find  persons  who  would 
sacrifice  their  liberty  so  perfectly  in  the  service  of  kings  ?  O  bounty  of 
our  God  !  the  princes  of  paradise  our  slaves  and  servants !  Well,  indeed, 
did  the  holy  Vincent  of  Caraffe  say  that  the  life  of  a  Christian  was  a  life 
of  astonishment.     But  the  angels  not  only  protect  man,  they  also  give 


340  DEVOTION  TO  THE  HOLY  ANGELS. 

their  cares  to  everything  that  is  destined  for  his  service.  According  to 
St.  Augustine,  these  blessed  spirits  preside  over  every  animate  and  inani- 
mate thing  in  this  visible  world.  The  stars  and  the  firmament  have  their 
angels — the  fire,  the  air,  the  water,  have  their  angels — kingdoms  have 
their  angels,  as  is  seen  in  the  Scriptures — provinces  have  their  angels,  for 
the  angels  who  appeared  to  Jacob,  says  Genesis,  were  the  guardians  of 
the  provinces  through  which  he  passed — towns  and  cities  have  their 
angels — altars,  churches,  nay,  even  particular  families,  have  their  angels. 
Thus  the  world  is  full  of  angels,  and  it  seems  that  the  sweetness  of 
divine  Providence  renders  it  necessary  ;  for  if,  as  some  say,  there  be  in 
the  air  so  great  a  number  of  evil  spirits,  that  if  they  were  permitted  to 
assume  bodies,  they  would  obscure  the  light  of  the  sun,  how  could  men 
be  safe  from  their  malicious  arts,  unless  protected  by  the  angels  ?  It  is 
not  for  nothing  that  these  blessed  spirits  are  sent  on  earth.  As  each  star 
has  its  peculiar  influence,  so  each  of  the  angels  produces  some  particular 
good.  We  must  be  obdurate,  indeed,  if  we  are  not  touched  by  their  ser- 
vices. It  is  a  great  pity,  that  we  seldom  think  but  of  sensible  objects. 
In  vain  are  we  spoken  to  of  spiritual  things  ;  we  either  understand  them 
not,  or  forget  them  with  facility.  Whatever  Eliseus  might  say  to  his  ser- 
vant of  the  protection  of  these  blessed  spirits,  the  poor  man  could  not  be- 
lieve it,  until  God  miraculously  opened  his  eyes,  and  manifested  them  to 
him  under  visible  forms.  If  the  same  favor  is  not  given  to  us,  still  have 
we  not  faith  ?  and  can  we  not  behold  with  our  interior  eyes  these  amiable 
spirits,  and  acknowledge  them  as  our  greatest  benefactors,  and  the  faith- 
ful ministers  of  God  alone,  whom  we  adore,  who  is  admirable  in  all  His 
works,  and  deserves  for  them  eternal,  everlasting  praise  ? 

MOTIVE    SIXTH. 

The  Angels  help  us  in  temporal  things. 

After  having  spoken  in  a  general  way  of  the  benefits  accruing  to  us 
from  the  angels,  let  us  descend  to  particulars,  that  the  hearts  of  men 
may  be  inexcusable,  and  be  obliged  to  love  these  amiable  spirits.  If 
favors  be  to  love  what  wood  is  to  fire,  with  what  ardor  should  we  not 
burn  for  the  holy  angels,  overwhelmed  as  we  are  with  their  kindnesses 
and  benefactions,  even  in  temporal  things. 

They  provide  for  our  education.  They  were  those  glorious  spirits  who 
trained  up  the  little  Baptist  in  the  desert,  after  the  death  of  his  holy 
mother,  which  took  place  forty  days  after  she  had  fled  with  him  from  the 
persecution  of  Herod.  They  provide  for  our  bodily  nourishment — as  in 
the  case  of  the  holy  martyrs  Firminian  and  Rusticus,  and  the  prophets 
Elias  and  Daniel.     They  procure  for  us  honors  ;  a  great  number  of  angels 


DEVOTION  TO  THE  HOLY  ANGELS.  341 

attended  at  the  death  of  St.  Agatha,  and  composed  her  epitaph.  They 
recreate  our  senses  :  for  six  months  preceding  the  death  of  St.  Nicholas 
of  Tolentine,  they  played  for  him  on  musical  instruments.  And  during 
the  three  days  that  intervened  between  the  death  of  the  Holy  Virgin  and 
her  assumption  into  heaven,  they  made  most  melodious  concerts  near  her 
sacred  remains,  for  the  consolation  of  those  who  approached  them.  They 
accompany  us  in  our  journeys — as  is  evident  from  the  case  of  Tobias. 
They  visit  and  console  us — as  the  lives  of  the  fathers  of  the  desert,  and 
those  of  St.  Lidwine  and  St.  Francis  testify,  as  well  as  acts  of  the  martyrs. 
And  think  not,  says  Abbe  Rupert,  that  they  never  visited  these  servants 
of  God,  but  when  they  visibly  appeared  ;  they  have  often  been  invisibly 
present,  supporting  them  in  their  trials,  consoling  them  in  their  sorrows, 
and  assuaging  their  torments. 

If  they  procure  us  benefits,  they  also  deliver  us  from  evils.  They 
freed  St.  Peter  from  his  chains,  delivered  Daniel  from  the  lions,  and  Isaac 
from  the  sacrificing  knife.  In  the  book  of  Machabees,  we  have  prodigious 
examples  of  the  zeal  with  which  they  espouse  the  cause  of  man,  often 
openly  combating  for  him  against  his  enemies.  In  fine,  there  is  no  want, 
natural,  moral,  or  physical,  in  which  the  holy  angels  do  not  assist  us.  If 
divine  Providence  has  given  us  saints  to  be  our  deliverers  from  certain 
evils,  as  St.  Sebastian  and  St.  Roch  from  pestilence — St.  Laurence  from 
toothache — St.  Lucy  from  pains  in  the  eyes  or  defective  vision — it  has 
given  us  the  angels  as  assured  helpers  in  all  our  misfortunes.  Let  us 
here  consider  and  admire  the  protection  afforded  by  the  angels  to  the 
Hebrew  people.  It  was  an  angel  who  conducted  them  in  the  wilderness 
for  the  space  of  forty  years,  by  means  of  a  cloud  during  the  day,  and  a 
pillar  of  fire  by  night — and  by  the  movement  given  to  it  by  him,  they 
were  sheltered  from  the  scorching  rays  of  the  sun,  and  preserved  from 
the  hands  of  Pharaoh  and  his  Egyptians.  I  leave  it  to  the  piety  of  those 
who  read  these  truths,  to  reflect  at  leisure  on  this  admirable  conduct. 
However  slightly  they  are  considered,  it  is  impossible  not  to  be  convinced 
that  the  services  rendered  to  man  by  the  angels  are  incomparable — and 
that  the  name  of  the  Lord  should  be  magnified,  who  operates  these  won- 
ders by  the  agency  of  the  ministers  of  His  celestial  court. 

MOTIVE    SEVENTH. 

The  Angels  assist  us  in  spiritual  things. 

Properly  speaking,  man  has  but  one  affair — that  of  eternity.  All  that 
tends  not  to  this  great  end  is  not  worth  a  single  thought.  O  !  how 
wretched  and  contemptible  are  all  things  which  the  world  calls  great ! 
how  unworthy   the  occupation  of  a   Christian  soul  are  its   honors  and 


34*  DEVOTION  TO  THE  HOLY  ANGELS. 

pleasures !  It  were  well  that  this  truth,  "  the  world  and  its  concupiscence 
passes  away,"  never  departed  from  our  minds :  eternity  would  then  oc- 
cupy us,  and  the  means  of  acquiring  a  happy  one,  among  which  the 
patronage  of  the  angels  is  not  the  least,  would  be  more  fully  appreciated. 

It  is  indeed  true,  that  these  blessed  angels  do  all  that  they  can  to  pro- 
cure for  us  a  glorious  immortality.  They  have  been  known  to  press 
apostolic  men,  as  St.  Paul  and  St.  Francis  Xavier,  to  announce  the  gospel 
to  those  "  who  sat  in  the  shades  of  death."  They  have  often  assisted 
i  \  angelical  laborers.  How  many  children  receive  baptism  by  their  means, 
who  would  otherwise  perish  in  original  sin  !  Behold  a  wonderful  exam- 
ple :  In  January,  1634,  in  the  city  of  Vienna,  three  souls,  freed  from  pur- 
gatory, appeared,  says  Father  Loret,  of  the  society  of  Jesus,  to  one  of  our 
religious,  to  thank  him  for  having,  by  his  prayers  and  mortifications,  pro- 
cured their  release.  On  the  day  of  your  birth,  said  they,  our  good  angels 
revealed  to  us,  that  you  would  one  day  be  our  liberator  ;  and  know  that 
you  are  greatly  indebted  to  your  angel  guardian,  for  without  his  care  you 
would  have  been  suffocated,  through  the  carelessness  of  the  attendant, 
before  you  received  baptism.  After  procuring  for  us  the  life  of  grace, 
the  angels  endeavor  to  conserve  us  therein ;  and  hence  they  prompt  us 
to  receive  often  the  adorable  Eucharist,  which  is  the  life  of  lives.  They 
have  often  carried  this  vivifying  sacrament  to  solitaries  and  recluses — St. 
Stanislas  Kostka,  S.  J.,  received  this  favor.  Nor  do  they  forget  the  other 
means  of  our  salvation.  Prayer  is  one  of  the  most  powerful  ;  and  it  is  by 
the  angels  our  petitions  are  carried  before  the  throne  of  God  :  there  is  no 
exercise  in  which  they  are  more  present  with  us  than  this.  Mortification 
is  the  sister  of  prayer — and  what  have  not  the  angels  done  to  engage  us 
to  practice  it  ?  They  have  often  visibly  given  their  clients  instructions 
thereon,  suitable  to  their  great  lights,  and  convinced  them  of  the  absolute 
necessity  of  this  virtue  in  all  true  Christians. 

They  are  most  anxious  to  inspire  us  with  a  love  for  that  virtue  which 
assimilates  us  to  them,  virginal  purity.  What  have  they  not  done  in  its 
defence  ?  They  have  sometimes  combated  and  destroyed  those  who  at- 
tacked it — they  have  rendered  invisible  those  who  possessed  it,  to  pre- 
serve them  from  danger — they,  in  fine,  have  sometimes  procured  from 
their  Creator  a  temporary  suspension  of  nature's  laws,  to  preserve  a  virtue, 
which,  raising  man  above  himself,  causes  him  to  live  in  a  mortal  body  a 
life  wholly  divine. 

But  their  great  object  is  to  inspire  us  with  love  for  Jesus  and  His 
amiable  Mother,  knowing  that  the  love  of  these  sacred  persons  is  the 
source  of  all  good  to  our  souls.  St.  Dominic,  being  one  of  the  most  fer- 
vent lovers  of  Jesus  and  Mary  that  ever  existed,  was  in  consequence  the 
great  favorite  of  the  angels.     He  received  from  them  all  sorts  of  assist- 


DEVOTION  TO  THE  HOLY  ANGELS.  343 

ance,  during  the  long  nights  that  love  chained  him  to  the  altar  steps, 
whilst  pouring  out  his  soul  in  the  presence  of  his  good  Master,  and  invok- 
ing the  patronage  of  his  glorious  Mistress.  They  were  once  seen,  when 
the  saint  happened  to  lodge  in  the  house  of  the  bishop,  lighting  him  with 
flambeaux  from  his  chamber  to  and  from  the  church,  the  doors  of  which 
they  opened  for  him. 

But  this  is  not  all.  As  for  the  practice  of  virtue,  it  is  necessary  that 
the  will  should  be  moved  and  the  understanding  enlightened  ;  they  often 
effect  both.  Thus  they  reveal  the  sublimest  mysteries.  It  was  an  angel 
who  gave  the  law  to  Moses — an  angel  who  announced  to  the  glorious 
Virgin  the  incarnation  of  the  "  Word  " — to  the  Marys  His  resurrection, 
and  to  the  Apostles  His  last  coming.  They  endeavor  to  preserve  us  from 
sin,  or  to  free  us  from  it,  after  having  fallen  into  it.  Those  lights  which 
sometimes  beam  suddenly  on  the  soul  a  clear  knowledge  of  holy  truths 
— those  unforeseen  movements  which  surprise  us  when  we  least  expect 
them,  and  which  move  us  so  efficaciously  to  good,  come  to  us  by  the 
agency  of  these  blessed  spirits.  In  those  happy  moments,  wherein  we 
find  ourselves  strangely  pressed  to  give  ourselves  to  God,  without  know- 
ing why,  let  us  recognize  the  exertions  of  the  angels.  They  obtain  for 
us  a  victory  over  our  passions,  the  conquest  of  our  bad  inclinations,  a 
knowledge  of  our  faults  and  imperfections,  and  of  our  most  hidden  op- 
positions to  grace — they  invite  us  to  penance,  solicit  us  to  make  a  good 
confession,  and  fully  satisfy  the  divine  justice.  In  fine,  they  support  us 
in  the  way  of  virtue,  console  us  in  sufferings,  quiet  our  fears,  remove  our 
scruples,  and  impart  to  us  that  holy  joy  and  "  divine  peace,  which  sur- 
passes all  understanding."  When  Raphael  met  Tobias,  he  wished  him 
continual  joy,  and  in  leaving  him,  everlasting  peace.  Let  us  disengage 
ourselves  from  all  created  things,  and  the  wishes  of  these  holy  spirits  for 
our  happiness  will  be  accomplished.  To  enjoy  true  and  continual  peace, 
it  is  necessary  to  live  to  God  alone. 

MOTIVE    EIGHTH. 

The  protection  afforded  to  us  by  the  Angels  against   the  enemies   of  our 

salvation. 

The  life  of  man  is  a  warfare  ;  he  has  to  fight  against  temptations  with- 
in and  temptations  without — temptations  from  the  world,  and  temptations 
from  himself.  It  is  a  strange  thing,  that  we  ourselves  are  our  most  dan- 
gerous enemies,  and  that  it  would  give  us  quite  enough  to  do  to  wage  war 
against  ourselves.  Yet  this  is  not  all ;  we  have  other  combats  to  sustain. 
We  must  combat  against  the  devils,  powerful  in  might,  cruel  in  rage, 
countless  in  number,  indefatigable  in   pursuit.     Being  spiritual   beings, 


344  DEVOTION  TO  THE  HOLY  ANGELS. 

they  strike  invisibly— enter  all  places— see  all  things— leave  no  art,  no 
wile,  untried,  to  effect  our  ruin,  and  triumph  in  our  defeat.  O  !  you  who 
read  these  lines !  do  you  not  tremble  at  the  idea  of  such  combats  ?  On 
your  victory  depends  your  eternal  fate.  Consider  what  it  is  to  be  damned 
for  ever,  and  the  danger  in  which  you  are  of  being  so,  by  the  malice  of 
the  devils — and  then  you  will  be  convinced  of  the  necessity  of  being  de- 
vout to  their  powerful  adversaries,  the  holy  angels. 

The  devils  are  cruel  in  their  rage  ;  the  destruction  of  our  corporeal 
existence  would  not  suffice  to  glut  their  malice  :  they  unceasingly  seek 
to  take  away  the  life  of  our  souls,  and  "  go  about  "  continually  "  seeking 
whom  they  may  devour."  This  infuriate  malice  is  accompanied  by  such 
power,  that,  as  we  learn  from  the  book  of  Job,  no  force  on  earth  can  be 
compared  to  it :  millions  of  armed  men  could  do  nothing  against  the 
efforts  of  a  single  evil  spirit.  The  Scripture  calls  them  the  powers  and 
princes  of  this  world  and  of  darkness — the  greater  part  of  mankind  being 
subject  to  their  detestable  tyranny. 

These  abominable  spirits  are  exceedingly  clever  in  deceiving  ;  they 
often  form  plans  and  lay  snares  which  entrap  the  most  enlightened. 
1  laving  deceived  the  first  woman  by  his  wiles,  Satan  still  adopts  the  same 
means  to  undo  her  unthinking  posterity — time  has  only  rendered  him 
more  subtle  and  insinuating.  "  How  do  you  know  so  well  what  is  to 
happen  my  religious  ?  "  said  St.  Pachomius  one  day  ;  "  surely  God  alone 
can  foresee  what  is  to  come."  "True,"  replied  the  tempter,  "I  know  it 
not — but  my  great  experience  enables  me  to  form  conjectures  which 
amount  to  certainty."  This  wicked  enemy  lays  snares  in  all  places  for 
our  destruction.  In  cities  and  deserts,  in  solitude  and  in  company,  we 
equally  feel  his  assaults.  He  studies  our  humor  and  inclination,  and 
erects  his  batteries  against  that  part  of  our  soul  which  he  finds  weakest. 
If  he  fears  we  shall  overcome  one  temptation,  he  attacks  us  by  several, 
and  at  a  time  in  which  he  sees  us  less  able  to  resist — as  when  a  person 
has  been  some  time  without  approaching  the  sacraments,  or  making  medi- 
tation, or  the  like.  Sometimes  he  retires  for  a  time,  that  he  may  surprise 
us,  and,  when  we  least  expect  it,  find  ourselves  undone. 

These  wicked  spirits  study  the  designs  of  God  on  a  soul,  in  order  to 
hinder  it  from  corresponding  with  them.  They  often  divert  persons  from 
following  their  vocation — induce  others  to  embrace  states  to  which  they 
are  not  called — they  tempt  parents  to  oppose  the  vocation  of  their  chil- 
dren— in  fine,  through  the  artifices  of  these  subtle  enemies,  the  greater 
number  of  persons  do  anything  but  what  they  should  do. 

If  they  cannot  turn  us  from  the  ways  of  grace,  they  try  to  mingle  in 
them  ;  prompting  us  to  pray,  when  God  will  have  us  labor  for  Him  ;  to 
be  angry  and  impatient  when  hindered  from  a  good  work  ;    to  be  dis- 


DEVOTION  TO  THE  HOLY  ANGELS.  345 

quieted  at  our  faults  ;  to  confess  and  communicate  through  imperfect 
motives  ;  to  irritate  ourselves  with  an  unquiet  zeal  at  the  faults  of  others, 
and  to  forget  our  own.  As  they  are  without  peace  or  order  among  them- 
selves, they  labor  all  they  can  to  render  us  so  too — often  exciting  scruples, 
doubts,  anxieties — inspiring  us  with  fears  as  to  the  validity  of  our  past 
confessions — prompting  us  to  make  them  all  anew,  and  still  to  be  dis- 
satisfied. They  give  false  ideas  of  piety — and  if  they  see  true  devotion 
gain  ground  in  any  place,  by  means  of  prayer  and  frequent  communion, 
they  will  cause  some  of  those  who  use  these  means  to  fall  into  great 
faults,  to  furnish  others  with  a  pretext  for  declaiming  against  them. 

They  often  amuse  those  who  live  in  vice  or  error  with  a  false  peace, 
inspiring  them  to  perform  acts  of  mortification,  to  give  alms,  to  pray,  and 
the  like — and  thus  lull  them  into  a  dangerous  security,  so  that  they  never 
perceive  the  hazard  they  run. 

They  use  great  efforts  to  make  us  anticipate  or  be  wanting  to  grace — 
thus  causing  us  to  counteract  the  designs  of  God.  If  it  be  necessary  to 
do  that  good  which  God  requires,  it  is  equally  so  to  do  it  in  the  manner 
and  at  the  time  He  wishes.  St.  Philip  Neri  was  assuredly  called  to  the 
ecclesiastical  state ;  but,  feeling  that  he  should  not  embrace  it  until  he 
was  rather  advanced  in  years,  he  could  not  be  prevailed  on  by  his  friends 
to  anticipate  the  time  of  God. 

The  Lord  wishes  we  should  go  to  confession — but  the  devils  inspire 
us  to  approach  the  sacrament  through  self-love,  rather  to  be  delivered 
from  the  humiliation  of  sin,  because  it  is  annoying  to  our  vanity,  than 
from  any  love  of  God.  He  wishes  that  we  approach  the  holy  table :  the 
devils  prevent  some,  by  various  false  pretexts,  who  would  derive  consid- 
erable profit,  and  inspire  others  to  go,  who  have  not  the  necessary  dis- 
positions. 

O  my  God  !  to  how  many  delusions  are  we  not  liable — to  how  many 
miseries  are  we  not  subjected  by  the  wiles  of  these  ministers  of  hell  !  St. 
John  of  the  Cross,  an  eminent  master  of  the  spiritual  life,  says  that  even 
those  who  tend  to  perfection  are  subject  to  many  defects — as  a  secret 
satisfaction  in  their  good  works,  and  a  wish  to  appear  skilled  in  holy 
things.  Sometimes  they  manifest  their  devotion  by  external  signs,  as 
loud  praying,  sighing,  and  the  like  ;  at  other  times  they  speak  of  their 
virtues  ;  though  in  the  confessional  they  can  scarcely  command  humility 
enough  to  declare  their  sins — at  one  time  they  make  no  account  of  their 
faults,  and  at  another  they  are  afflicted  at  them  even  to  excess.  They 
are  never  content  with  the  means  they  are  furnished  with  to  be  perfect, 
but  are  continually  seeking  for  new  ones.  When  deprived  of  sensible  de- 
votion, they  are  irritated  against  themselves  and  others ;  the^  wish  to  be 
saints  in  a  day,  and  without  any  trouble.     They  often  contest  with  their 


346  DEVOTION  TO  THE  HOLY  ANGELS. 

confessor  to  induce  him  to  be  of  their  opinion.  When  withdrawn  from 
any  exercise  of  piety  to  which  they  are  addicted,  they  fear  all  is  lost,  and 
suppose  that  he  does  not  understand  the  way  by  which  they  are  led. 

These  wicked  spirits,  as  we  have  already  said,  often  represent  things 
to  us  quite  differently  from  what  they  are.  They  persuade  persons  in  the 
world  that  devotion  is  only  for  those  who  live  in  monasteries,  and  quite 
incompatible  with  their  state.  Often  they  set  before  them  the  real  or 
imaginary  faults  of  such  as  profess  piety,  in  order  to  prevent  them  from 
embracing  it. 

When  they  foresee  special  graces  and  great  helps  for  a  diocese  or  a 
city,  by  means  of  some  servant  of  God,  they  omit  nothing  in  order  to 
lower  him  in  the  public  estimation  :  and  they  not  only  persecute  those 
who  are  employed  actively  in  gaining  souls  to  God,  but  those  also  who 
live  in  solitude,  when  possessed  of  extraordinary  virtue,  knowing  that, 
by  their  prayers  and  constant  union  with  God,  they  will  help  to  save  and 
sanctify  many  other  persons. 

The  devils  excite  persons  to  exclaim  against  the  abuse  of  frequent 
communion  ;  but,  as  F.  Lewis  of  Granada  says,  this  is  often  a  great  abuse 
— because  many  persons,  who  would  reap  considerable  advantage  by  ap- 
proaching, are  thereby  hindered  from  it.  Our  Lord  revealed  to  St.  Ger- 
trude, that  those  who  hindered  frequent  communion  deprived  Him  of  His 
great  delight.  I  admit  that  it  is  necessary  to  know  well  the  dispositions 
of  those  who  often  communicate — but  to  disapprove  of  so  holy  a  practice  is 
an  effect  of  the  hatred  of  the  devils  for  this  sacred  mystery. 

Before  we  conclude,  let  us  remark  another  of  their  most  common  and 
most  dangerous  temptations,  which  renders  most  of  our  actions  either 
useless  or  imperfect.     It  is  to  occupy  ourselves  with  anything  save  that 

which  we  do.     While  at  prayer,  they  afterward  have  to  do and  when 

engaged  in  this  exercise,  they  occupy  us  with  something  else  ;  thus,  we 
perform  neither  as  we  ought.  Each  moment  has  its  particular  benedic- 
tion ;  let  us  do  well  what  we  are  actually  engaged  in,  and  God  will  pro- 
vide for  the  future. 

Are  you  not  now  convinced  of  your  want  of  superior  force  against 
such  enemies,  in  order  to  be  victorious  ?  Having  seen  so  many  wiles  laid 
for  your  destruction,  are  you  not  resolved  to  make  use  of  that  succor 
which  our  good  God  has  provided  for  you  in  His  holy  angels  ?  Every 
time  that  you  feel  pressed  by  temptation,  go  to  your  angel,  and  say  to 
him,  as  St.  Bernard  exhorts  you,  "  Lord  !  save  me,  or  I  perish  !  God  has 
given  my  soul  in  charge  to  you — bear  it  up  in  your  hands — make  it 
trample  on  the  lion  and  the  dragon,"  and,  as  kings  put  thieves  and  out- 
laws to  death,  in  order  to  preserve  the  lives  and  properties  of  their  sub- 
jects, the  blessed  spirits  will  destroy  the  schemes  of  their  apostate  breth- 


DEVOTION  TO  THE  HOLY  ANGELS.  347 

ren  for  our  eternal  ruin  ;    and  with  them  we  shall  sing  a  canticle  of  joy 
and  a  psalm  of  jubilation,  because  we  shall  have  attained  the  victory. 

MOTIVE    NINTH. 

The  great  helps  the  holy  Angels  afford  us  at  the  hour  of  death. 

If  to  a  pagan  philosopher  death  appeared  of  all  terrible  things  the 
most  terrible,  in  what  light  should  it  be  viewed  by  a  Christian,  to  whom 
God  has  revealed  its  consequences?  When  a  person  thinks  seriously, 
that  on  the  moment  of  death  depends  a  happy  or  miserable  eternity,  his 
heart  must  be  obdurate  indeed,  if  he  be  not  struck  with  fear ;  for,  "  if  the 
just  be  scarcely  saved,  where  will  the  sinner  appear?"  O  Lord  !  "enter 
not  into  judgment  with  thy  servant,  for  no  one  living  can  be  justified  in 
thy  sight!"  The  holy  abbot  Agatho,  being  seized  with  trembling  at  his 
last  hour,  and  his  religious  having  asked  him  the  cause — he  replied,  that 
though  by  the  great  mercy  of  God,  his  conscience  did  not  reproach  him 
with  anything,  yet  that  the  divine  judgments  being  very  different 
from  those  of  men,  he  was  in  great  alarm.  No  wonder  he  should  have 
felt  so — all  our  good  works  being  imperfect  in  the  sight  of  the  divine 
Majesty.  If  the  angels  succor  us  in  this  dread  moment,  do  they  not 
prove  themselves  our  true  friends  ?  It  is  in  the  time  of  affliction  a  person 
knows  a  sincere  friend  ;  and  behold  in  the  hour  of  death,  when  all  aban- 
don us  to  our  fate,  when  our  body  is  consigned  to  the  solitary  tomb,  and 
our  soul  "  goes  to  the  house  of  its  eternity,"  the  angels  faithful  to  their 
charge,  never  depart  from  us.  Our  Lord  once  revealed  that  souls  de- 
voted to  the  angels  during  life  shall  receive  extraordinary  helps  from 
them  at  the  hour  of  death.  And  it  is  most  just  that  the  King  of  kings 
should  thus  evince  His  sense  of  the  honors  paid  to  His  courtiers.  Oh ! 
blessed  are  those  who  by  their  love  for  and  devotion  to  the  angels,  and 
submission  to  the  holy  lessons  which  they  have  inspired,  find  themselves 
encompassed  with  their  protection  at  the  last  hour,  as  with  "  a  tower  of 
defence;"  but  woe  to  those  who  have  seldom  thought  of  them,  never 
hearkened  to  them,  or  little  loved  them. 

Having  made  the  last  step,  and  closed  our  eyes  in  this  world,  to  open 
them  in  eternity,  the  angels  present  us  before  the  bar  of  the  Judge,  and 
most  zealously  plead  our  cause.  If  heaven  be  awarded  to  us,  transported 
with  joy  they  accompany  us  thither  ;  or,  if  condemned  to  purgatory, 
they  visit  us  there  from  time  to  time,  bestowing  on  us  every  mark  of  the 
most  tender  and  sincere  friendship,  and  so  consoling  us  in  their  angelic 
manner,  that  all  the  joys  this  world  can  afford  are  but  affliction  in  com- 
parison. As  they  long  to  see  us  their  companions  in  bliss,  they  inspire 
persons  to  offer  in  suffrage   for  us  prayers,  alms,  and  mortifications  (they 


348  DEVOTION  TO  THE  HOLY  ANGELS. 

have  often  visibly  appeared  for  this  charitable  end)  ;  in  fine,  as  the  learned 
Suarez  teaches,  at  the  day  of  judgment  they  will  collect  together  the 
ishesof  those  of  whom  they  have  been  the  guardians  and  protectors. 
What  can  we  add  to  cares  and  services  so  faithful,  so  affectionate?  O 
holy  spirits  !  why  are  you  so  kind  to  us  poor  creatures  ?  Because  in  us 
you  regard  but  God  alone. 

MOTIVE    TENTH. 

Devotion  to  the  holy  Angels  is  a  sign  of  predestination  to  singular  glory  in 

heaven. 

If  we  were  a  little  more  enlightened  by  holy  faith,  all  our  ambition 
would  be  to  enjoy  a  high  place  in  heaven.  What  has  become  of  those 
famous  conquerors,  the  Alexanders  and  the  Caesars,  who  once  made 
whole  nations  tremble  by  their  warlike  valor  and  military  skill  ?  Where 
are  the  laurels  they  won  and  the  conquests  they  achieved  ?  What  now 
remains  to  them  of  all  their  greatness  ?  Here  let  us  pour  forth  floods  of 
tears  over  the  blindness  of  men  who  are  so  violently  attached  to  earthly 
things.  All  that  passes  away  is  vain  and  contemptible,  whatever  satis- 
faction it  may  confer  ;  nothing  should  affect  us  but  what  is  to  last  for- 
ever ;  and,  indeed,  nothing  less  can  satisfy  us.  The  human  heart  feels 
within  it  a  violent  impulse  after  greatness  ;  thus  we  are  never  content 
with  being  what  we  are,  but  aspire  to  something  better  and  more  excel- 
lent. What  a  pity  that  it  is  only  for  earthly  greatness  we  are  solicitous, 
and  that  we  remain  in  perfect  indifference  to  that  of  heaven !  How 
many  say  that  they  care  not,  provided  that  they  may  be  in  heaven  at 
all,  what  place  they  hold  there.  No  doubt,  the  last  place  there  is  too 
high  for  persons  who  once  deserved  an  everlasting  hell  ;  but  since  our 
merciful  God  calls  us  to  aspire  after  the  highest,  it  would  betray  great 
baseness  of  soul  to  be  indifferent  about  it.  "  Be  ambitious  of  the  bet- 
ter gifts,"  says  the  Holy  Ghost.  St.  Teresa  and  St.  Francis  Borgia  de- 
clared that,  for  one  sole  degree  of  increased  glory  in  heaven,  they  would 
consent  to  burn  in  the  flames  of  purgatory  till  the  day  of  judgment. 
These  enlightened  souls  well  knew  its  excellence,  whereas,  we  are  inca- 
pable of  discerning  it,  our  sight  being  obscured  by  the  vapors  of  flesh 
and  blood.  If  it  be  asked,  are  not  all  the  blessed  perfectly  content  ?  we 
reply,  they  are ;  but  their  joy  is  not  equal.  "  As  one  star  differs  from 
another  in  brightness,  so  the  resurrection  of  the  dead."  The  great  spirit- 
ualist, Thaulerus,  says,  that  there  is  more  difference  between  one  of  the 
blessed  who  holds  the  first  rank  in  the  celestial  empire,  and  another  in  an 
inferior  degree,  than  between  a  mighty  sovereign  and  an  abject  peasant. 
This  should  excite  us  to  great  and  noble  exertions,  although  there  were 


DEVOTION  TO  THE  HOLY  ANGELS.  349 

no  other  motive  than  that,  by  our  greater  glory  and  happiness,  God  will 
be  more  glorified  eternally.  One  sole  degree  of  the  glory  of  God  would 
cause  a  soul  who  truly  loves  Him  to  endure  ten  thousand  deaths  ;  and 
here  it  is  not  only  one  degree  there  is  question  of,  but  as  many  as  there 
are  moments  in  that  eternity  which  is  to  be  the  term  of  our  happiness. 
Devotion  to  the  angels  contributes  wonderfully  to  the  perfection  of  divine 
love,  and  consequently  to  the  increase  of  glory  in  heaven.  These  holy 
spirits  are  all  fire,  and  it  is  impossible  to  approach  them  often  without 
catching  fire  and  participating  in  their  ardors.  If,  with  the  saints,  we  be- 
come sanctified,  with  the  angels  we  are  rendered  celestial.  It  is  the  prop- 
erty of  love  to  make  lovers  equal ;  therefore  our  love  for,  and  union  with, 
the  angels,  will  give  us  some  resemblance  to  them.  Moreover,  they  are, 
as  we  before  said,  most  anxious  to  render  us  holy  and  perfect.  What 
profit  should  we  not  reap  if  we  were  more  docile  "  to  the  voice  of  their 
orders  ?  "  if  we  loved  to  frequent  their  school  and  hearken  to  theirinstruc- 
tions  ?  When  St.  Teresa  was  about  to  enter  a  more  perfect  life,  a  celes- 
tial voice  said  to  her  that  she  should  no  longer  hold  converse  with  men, 
but  with  angels.  If  intercourse  with  men  be  an  obstacle  to  sanctity, 
familiarity  with  the  angels  helps  to  our  progress  in  it.  Thus  the  greatest 
saints  have  been  the  most  devoted  to  the  angels.  Let  us  endeavor  to  be- 
come so  too,  and  we  shall  speedily  advance  in  the  ways  of  true  sanctity, 
and  enjoy  in  heaven  an  eminent  degree  of  glory. 

MOTIVE    ELEVENTH. 

The  blessed  Virgin  is  glorified  by  our  devotion  to  the  Angels. 

The  increase  of  the  glory  of  the  admirable  Mother  of  God  is  a  motive 
not  a  little  powerful  with  those  who  love  her.  We  read  that  many  per- 
sons, vicious  in  other  respects,  have  been  so  touched  with  the  honor  of 
this  blessed  Mother,  as  to  protest  that  they  would  willingly  sacrifice  their 
lives  for  it.  Now,  if  rebellious  souls  were  so  zealous  for  the  honor  of  this 
august  Queen  of  the  sweets  of  paradise,  with  much  more  reason  should 
pious  souls  be  induced  to  labor  in  so  holy  a  cause.  We  can  never  suffi- 
ciently honor  her.  According  to  the  testimony  of  the  great  St.  Bridget 
of  Hungary,  the  angels,  from  the  commencement  of  the  world,  conceived 
so  warm  a  love  and  so  pure  a  zeal  for  the  interests  of  Mary  that  they  were 
more  pleased  that  she  should  receive  existence  than  that  they  themselves 
had  been  created.  How  many  persons,  in  imitation  of  these  blessed 
spirits,  and  by  their  powerful  succor,  have  since  preferred  the  interest  of 
this  blessed  Virgin  to  their  own  interest ;  her  honor  to  their  own  honor  ! 
I  have  known  several  who  were  willing  to  sacrifice  their  life  a  thousand 
times  for  her  honor,  and  who  would  remain  amid  the  fire  and   flames  of 


35Q 


DEVOTION  TO  THE  HOLY  ANGELS. 


purgatory  till  the  day  of  judgment,  to  preserve  her  the  least  degree  of 
glory.  There  is  nothing  which  a  good  heart  would  not  be  willing  to  do 
and  suffer  for  this  holy  Virgin  ;  all  would  appear  little  to  it  when  done 
for  her  who  deserved  to  be  the  mother  of  God.  This  it  is  which  per- 
suades me  that  the  motive  of  her  glory  will  induce  men  to  be  devout  to 
the  angels.  Being  mistress  general  of  the  celestial  host,  the  angels  are 
the  soldiers  of  her  who  alone  "  is  terrible  as  an  enemy  set  in  battle  ar- 
ray." They  have  vigorously  combated  for  her  glory  from  the  beginning, 
opposing  themselves  against  Lucifer  and  his  adherents,  who  refused  to 
submit  to  her  dominion,  when  God  had  revealed  to  them  that  she  would 
one  day  become  their  Queen.  Being  the  august  Empress  of  Paradise, 
the  angels  are  her  subjects,  and  consider  it  a  great  honor  to  be  obedient 
to  her  laws.  As  lady  or  mistress  of  the  angels,  these  pure  spirits  are  her 
servants,  and  so  faithful  that  they  fly  at  the  least  intimation  of  her  will. 
According  to  the  opinion  of  theologians,  Mary  is  mother  of  the  angels, 
and  the  friend  of  these  holy  spirits — for  the  Spouse  in  the  Canticles  says 
to  her,  "  Speak,  my  beloved,  for  the  friends  hear ; "  and  these  friends  are 
the  angels. 

Now,  do  not  these  titles,  which  connect  Mary  with  the  angels,  show 
that  her  glory  is  concerned  in  their  veneration  ?  The  servants,  subjects 
and  soldiers  of  so  great  a  Queen  have  all  manner  of  claims  on  our  hom- 
age and  devotion.  Let  us  then  praise  and  bless  the  holy  angels,  because 
this  most  pure  Virgin,  our  amiable  Mother,  is  praised  and  blessed  in  them 
and  by  them ;  but  let  us,  above  all,  praise  that  Lord  who  has  operated  all 
that  is  good  or  great  in  our  Lady  of  the  angels  and  the  angels  themselves 
— God  alone  !  God  alone  !  God  alone  ! 

MOTIVE    TWELFTH. 

The  honor  of  God  alone  is  connected  with  the  devotion  to  the  holy  Angels. 

When  a  person  has  said  "  God,"  he  has  said  all.  A  true  lover  of  this 
divine  Being  can  say  nothing  more,  since  he  knows  nothing  more. 
u  What  have  I  in  heaven  or  on  earth,"  exclaims  such  a  one,  "  but  thee, 
my  God  !  I  care  not  for  honors,  or  riches,  or  pleasures  ;  in  heaven  itself 
I  regard  but  God  alone— He  is  my  only  all  in  all  things."  Such  was  St. 
Catherine  of  Genoa ;  she  could  not  bear  the  word  "  mine  ; "  that  is,  she 
could  not  bear  to  regard  self-interest,  even  in  good  things.  "  O  my  God, 
and  my  all !  "  used  the  humble  St.  Francis  to  exclaim  ;  and  in  repeating 
these  words  of  love  he  frequently  passed  the  days  and  nights.  Pure  love 
can  see  but  God  alone  ;  it  can  attach  itself  only  to  God  alone.  None  but 
the  interests  of  God  alone  can  possible  affect  it ;  all  its  joy  is  to  see  them 
established  ;  all  its  regret  is  to  see  them  neglected.     A  soul  who  loves  in 


DEVOTION  TO  THE  HOLY  ANGELS.  351 

this  manner  cares  little  for  the  esteem  or  contempt  of  creatures,  however 
holy  they  may  be.  The  contradictions  it  meets  from  the  servants  of  God, 
and  the  censure  heaped  on  such  actions  as  grace  inspires  it  to  perform, 
give  it  no  concern  ;  on  the  contrary,  as  its  abandonments  increase,  its  joy 
becomes  more  great,  its  repose  more  calm,  its  peace  more  profound  ;  for 
its  greatest  felicity  is  to  be  freed  from  the  creature,  in  order  to  be  wholly 
occupied  with  the  Creator. 

This  increated  Being,  God  alone,  makes  all  the  occupation  of  the 
blessed  in  heaven  ;  and  it  were  but  just  that  He  made  that  of  men  on 
earth  ;  but,  alas  !  they  seek  their  treasure,  their  delight,  elsewhere.  Even 
those  who  are  freed  from  grosser  attachments  are  not  without  their  petty 
desires  and  little  interests.  A  holy  soul  one  day  saw  in  spirit  that,  among 
a  thousand,  scarcely  one  hundred  loved  God ;  and  of  this  number,  not 
one  almost  who  loved  Him  purely  for  His  own  sake.  The  angelic  nature 
is 'most  admirable  ;  but  it  is  in  and  from  God  alone  that  it  possesses  all 
its  excellencies.  It  is  then  for  God  alone  that  we  should  honor  the 
blessed  spirits.  Holy  souls,  observing  nothing  in  them  but  this  infinite 
Majesty,  exclaim,  transported  with  joy  at  the  happy  discovery,  "  O  celes- 
tial spirits !  how  amiable  is  your  beauty,  since  it  is  a  reflection  of  the  in- 
created  beauty  of  the  Divinity !  We  indeed  should  love  you,  since  we 
see  in  you  but  God  alone — since  you  have  been  always  filled  with  God 
alone.  How  could  we  refuse  to  love  you,  since  you  have  always  loved 
and  been  always  loved  by  love  itself  !  O  my  soul !  God  wills  and  ordains 
that  we  love  His  angels.  Let  us  then  regulate  our  inclinations  by  His, 
and  make  these  glorious  princes  the  objects  of  our  love,  for  God  alone  ! 
God  alone  !  God  alone  ! 


DEVOTION  TO  THE  NINE  CHOIRS  OF  ANGELS. 

gwon*  part. 

PRACTICE    FIRST. 

To  have  a  singular  devotion  to  the  holy  spirits  of  the  first  choir — the  Angels  r 

Archangels  and  Principalities. 

The  third  or  last  hierarchy  of  the  holy  angels  is  formed  of  three  choirs 
— angels,  archangels  and  principalities.  They  are  particularly  applied  to 
the  affairs  of  kingdoms  and  provinces,  and  in  general  to  all  that  regards 
the  happiness  of  man.  Their  goodness  and  kindness  is  so  great  that  we 
can  never  make  them  a  suitable  return.  The  principalities  are  so  called, 
says  St.  Gregory,  because  they  are  the  princes  of  the  other  two  choirs, 
and  communicate  to  them  those  lights  and  intelligences  which  they  re- 
ceive from  the  higher  hierarchies.  The  archangels  watch  over  kingdoms 
and  provinces ;  and  the  angels  are  appointed  the  guardians  of  men.  Let 
us  have  a  great  devotion  to  this  blessed  choir,  honoring  not  only  our  own 
angels,  but  also  those  of  others.  Let  us  honor  the  angels  of  infidels,  and 
often  go  in  spirit  to  the  countries  they  inhabit,  to  pay  our  respects  to 
them.  These  poor  blind  people  know  not  even  that  there  are  angels,  and 
behold  the  unwearied  patience  and  love  of  these  blessed  spirits  in  guard- 
ing and  defending  them.  Do  make  atonement  to  them  ;  communicate 
sometimes,  give  alms,  hear  Mass,  for  this  intention,  and  let  your  heart 
often  salute  these  holy  angels.  The  more  they  are  slighted,  the  more 
they  will  love  and  acknowledge  your  services.  If  a  great  king,  in  the 
revolt  of  his  subjects,  received  considerable  services  from  foreigners,  he 
would  not  fail  to  acknowledge  them  gratefully  when  reinstated  in  his 
dominions  ;  hence  judge  what  you  may  expect  from  the  princes  of  the 
celestial  realm.  Do  the  same  for  the  angels  of  heretics,  for  those  of  unin- 
structed  Catholics,  the  greater  number  of  whom  know  as  little  about  these 
holy  spirits  as  pagans  and  infidels.  Pray  for  their  conversion,  that  know- 
ing the  adorable  Jesus,  whom  God  has  sent,  and  Mary,  His  amiable 
Mother,  they  may  also  know  and  honor  the  angels. 

Be  devout  to  the  angels  of  your  friends  ;  these  often  render  you  ser- 
vices which  you  would  not  receive  from  your  own  guardian.  As,  in  the 
number  of  your  friends,  your  confessor  holds  the  first  place,  honor  par- 


DEVOTION  TO  THE  HOLY  ANGELS.  353 

ticularly  his  angel,  and  pray  him  to  bear  on  his  mind  a  perfect  knowledge 
of  the  designs  of  God  on  those  whom  he  directs.  Honor  the  angels  of 
your  parents,  relations,  benefactors,  and  of  all  with  whom  you  have  to  do  ; 
they  have  more  part  than  you  think  in  the  favors  you  receive  by  means 
of  those  persons.  Be  devout  to  the  angels  of  your  enemies,  it  is  the  true 
way  to  gain  them  ;  or,  if  God  wills  that  you  should  suffer  the  effects  of 
their  hatred,  it  is  the  best  means  of  obtaining  grace  to  love  them  cor- 
dially, and  make  a  good  use  of  your  sufferings.  In  fine,  revere  the  an- 
gels of  the  sovereign  pontiff,  the  bishops,  the  clergy,  and  all  persons  in 
authority,  that  they  may  fitly  discharge  their  obligations. 

From  the  angels,  let  us  ascend  to  the  archangels,  who  watch  over  em- 
pires, etc.  Let  us  not  only  honor  those  among  them  who  guard  our  own 
city  or  kingdom,  but  also  those  of  the  places  through  which  we  pass,  as 
Father  le  Fevre,  the  first  companion  of  St.  Ignatius,  used  to  do.  The  an- 
gelic doctor  teaches  that  God  generally  makes  use  of  the  ministry  of  the 
angels  for  all  that  He  does  on  earth  ;  let  us  invoke  them  in  time  of  plague, 
famine,  war,  and  other  public  calamities,  and  we  shall  soon  perceive  the 
effects  of  their  charitable  cares. 

Our  churches  and  altars  have  angels,  not  only  to  render  homage  to 
the  divine  Sovereign  who  resides  in  them  in  His  Sacrament,  but  also  to 
guard  and  defend  them.  A  holy  solitary  once  learned  from  the  mouth 
of  an  angel,  that  he  had  been  appointed  to  watch  over  an  altar,  and  had 
never  departed  from  it  since  the  moment  of  its  consecration.  It  is  to 
these  angels  we  should  recur  to  supply  our  negligences  and  tepidities ;  to 
atone  for  our  irreverences  and  disrespects  before  the  divine  Sacrament. 
It  is  well  to  unite  in  the  love  and  homage  which  they  continually  render 
to  it,  and  like  the  Psalmist,  to  "sing  canticles  of  praise  to  our  God  in  the 
presence  of  His  angels." 

O  my  Lord  and  my  God  !  here  permit  me  to  bewail,  in  the  presence 
of  your  divine  Majesty,  the  deplorable  blindness  of  Christians,  who  are 
the  children  of  light,  regarding  your  holy  sacrament.  Is  it,  then,  true 
that  they  still  believe  you  to  be  really  present  in  this  adorable  mystery, 
and  behave  as  they  do  ?  We  are  seized  with  horror  when  we  reflect  on 
the  irreverences  committed  against  you  by  heretics  and  infidels ;  but 
those  offered  to  you  by  Christians,  who  profess  themselves  ready  to  sac- 
rifice their  lives  in  defence  of  this  adorable  truth,  are  inconceivable.  We 
have  seen,  with  astonishment,  tabernacles  full  of  dust  and  cobwebs — 
chalices,  from  which  the  precious  blood  of  God  is  received,  most  mean 
and  despicable — and  these  covered  with  such  tattered  linen  as  to  excite 
disgust.  If  we  enter  our  churches,  we  find  them  either  totally  deserted 
or  crowded  with  persons  whose  sentiments  and  conduct  ill  befit  the  sanc- 
tity of  the  place.     This  is  not  all — the  sufferings  which  love  has  imposed 


354  DEVOTION  TO  THE  HOLY  ANGELS. 

on  our  Sovereign  stop  not  here.  Many,  by  a  malice  which  should  cause 
the  pillars  of  heaven  to  tremble,  receive  the  body  of  the  God  of  heaven 
and  earth  in  the  state  of  mortal  sin,  either  because  they  conceal  them  in 
confession,  or  had  not  a  true  sorrow  for  them,  or  a  firm  purpose  to  avoid 
those  occasions  which  would  lead  them  anew  to  their  commission.  We 
weep  over  the  passion  of  the  Son  of  God — we  loudly  condemn  Judas 
who  betrayed  Him  to  the  Jews — but  the  sin  of  the  unworthy  communi- 
cant is  much  greater,  since  he  delivers  Him  up  to  the  devil !  Oh,  angels 
of  paradise !  I  address  myself  to  you ;  knowing  the  obduracy  of  men, 
inspire  them  with  all  that  respect  for  the  adorable  body  of  your  Sovereign 
which  they  are  capable  of  conceiving — give  them  a  knowledge  of  the 
dispositions  with  which  it  should  received — that  this  abominable  crime, 
this  sin  more  hellish  than  human,  may  be  no  more  committed.  Inspire 
the  rich  to  provide  churches  and  altars  with  suitable  decorations,  and 
repair,  by  your  unceasing  homage,  the  insults  which  have  been  offered 
to  this  mystery  of  inconceivable  love. 

These  holy  spirits,  knowing  so  perfectly  the  divine  excellence  of  that 
Lamb  without  spot,  whom  love,  incomprehensible  love,  has  caused  to 
take  up  His  abode  among  us,  have  great  zeal  for  the  decoration  of  His 
altars.  It  is  giving  them  as  great  joy  to  make  presents  which  contribute 
thereto,  as  it  inspires  them  with  regret  to  see  them  so  much  neglected. 
They  cannot  comprehend  how  Christians,  enlightened  by  faith,  can  be 
so  anxious  about  the  decoration  of  their  houses  and  persons,  and  so  utterly 
indifferent  to  the  ornamenting  of  the  house  of  God. 

Confraternities  and  sodalities,  also,  have  their  angels.  It  is  related 
by  F.  Barri,  of  the  Society  of  Jesus,  that  a  young  student,  a  member  of  the 
confraternity  of  the  holy  Virgin,  established  in  the  colleges  of  the  society, 
was  favored  with  the  presence  of  the  tutelary  of  this  association  for  three 
days  before  his  death,  because,  as  the  angel  said,  he  had  been  observant 
of  its  rules. 

Let  us  also  be  devout  to  the  principalities.  Man  is  in  himself  a  little 
world  ;  he  should  rule  over  his  passions  and  appetites,  as  a  king  over  his 
subjects ;  but  as  his  empire  is  so  weakened  by  sin,  he  stands  in  need  of 
support  and  assistance.  The  principalities,  so  called  becaue  of  their  do- 
minion over  the  inferior  choirs,  will  render  him  their  aid,  provided  he  do 
not  render  himself  unworthy  of  it  by  neglecting  devotion  to  them. 

PRACTICE    SECOND. 

To  honor  specially  the  Powers,  Virtues,  and  Dominations. 

The  second  hierarchy  of  angels  is  composed  of  the  powers,  virtues, 
and  dominations.  The  dominations,  as  the  principal  choir,  give  or  dis- 
pense the  orders  which  they  receive  from  the  higher  angels — the  virtues 


DEVOTION  TO  THE  HOLY  ANGELS.  355 

enable  us  to  execute  them — and  the  powers  to  surmount  the  obstacles 
which  the  devils  oppose  thereto.  We  have  elsewhere  demonstrated  the 
malicious  arts  of  these  wicked  spirits ;  it  is  to  the  powers  that  God  has 
given  the  special  grace  to  defeat  them.  Hence  it  is  of  the  greatest  im- 
portance in  the  spiritual  life  to  honor  these  blessed  spirits.  We  cannot 
detail  the  happy  effects  which  proceed  from  it.  When  we  see  storms 
raised  in  the  Church,  or  opposition  excited  against  those  who  labor  for 
the  increase  of  divine  glory — if  we  recur  to  the  holy  powers,  we  shall 
soon  perceive  how  powerful  they  are  in  overturning  and  defeating  the 
machinations  of  hell. 

With  all  our  good  desires,  we  do  very  little ;  our  tongues  are  longer 
than  our  arms.  It  seems  as  if  nothing  could  arrest  our  course — and  when 
we  make  a  few  steps,  we  grow  tired  and  think  of  reposing.  Poor,  weak 
creatures  !  Our  senses  and  inclinations  overcome  us  ;  we  yield  to  them 
for  a  trifle,  and  yet  we  are  still  weaker  than  we  think.  Let  devotion  to 
the  virtues  be,  then,  our  resource.  St.  Gregory  supposes  that  it  is  by  them 
God  generally  operates  the  greater  number  of  miracles.  Let  us  invoke 
them  in  our  weaknesses,  and  counsel  those  who  often  fail,  notwithstand- 
ing their  good  desires,  to  do  so  too.  Let  us  call  on  them  in  the  hour  of 
temptation,. and  praise  and  thank  them  when  we  have  gained  the  victory. 

If  the  dominations  dispense  the  orders  of  God  to  the  other  angels, 
they  manifest  His  holy  will  to  man.  Oh  !  how  happy  should  we  be,  if  we 
always  discerned  this  blessed  will !  But  alas  !  we  often  mistake  for  it  the 
will  of  the  creature,  and  still  oftener,  when  we  know  it,  we  find  it  difficult 
to  submit  to  it.  We  wish  that  the  will  of  God  may  be  done,  but  in  such 
a  manner  as  we  wish.  This  is  not  true  conformity.  A  soul  touched  with 
the  love  of  God  would  fly  to  the  remotest  corner  of  the  earth  at  His  nod  ; 
she  wishes  that  God  may  be  absolute  in  her  and  in  all  creatures — that  His 
will  may  be  done  as  He  pleases,  and  because  He  pleases.  If  at  any  time 
she  is  ignorant  of  this  will,  and  prays  to  the  dominations,  they  will  not 
fail  to  manifest  it  to  her,  being  secretaries  of  state  to  the  great  King  Jesus. 
O  my  God  !  how  just  it  appears,  that  all  should  serve  and  be  subject  to 
you  !  "  All  the  nations  are  before  you  as  a  drop  of  dew."  He  who  knows 
your  will,  and  does  it  not,  deserves  punishment  indeed.  O  !  may  it  be 
done  in  all  things,  and  may  we  seek  our  peace  only  in  its  accomplish- 
ment.    Amen. 

PRACTICE    THIRD. 

To  entertain  a  profound  respect  and  extraordinary  love  for  the    Thrones, 

the  Cherubim  and  Seraphim. 

The  first  hierarchy  of  the  angels  is  composed  of  the  thrones,  the  cher- 
ubim and  seraphim.     The  latter  excel  in  love — hence  their  name,  sera- 


356  DEVOTION  TO  THE  HOLY  ANGELS. 

phim.  which  signifies  ardor.  Though  all  the  angels  love  fervently,  the 
love  of  the  seraphim  exceeds  by  many  degrees  the  love  of  the  other  infe- 
rior choirs.  The  great  St.  Denis  distinguishes  in  it  all  the  properties  of 
fire.  This  element  is  always  in  motion  :  the  seraphim  continually  tend 
to  God.  Fire  always  acts  while  it  has  matter ;  the  seraphim  continually 
feed  on  God  alone.  Fire  is  inflexible ;  the  love  of  the  seraphim  is  immu- 
table. Fire  possesses  great  warmth :  the  seraphim  are  all  flame.  Fire 
never  loses  its  light ;  the  ardor  of  the  seraphim  is  never  lessened.  Fire 
penetrates  the  matter  on  which  it  acts  ;  the  seraphim  enjoy  the  most  per- 
fect union  with  the  divinity.  In  fine,  fire  w^rms  and  purifies ;  the  sera- 
phim convey,  from  their  divine  centre,  love  and  light  to  all  the  inferior 
angels. 

Science  is  attributed  to  the  cherubim,  as  love  is  to  the  seraphim.  They 
have,  says  St.  Gregory,  all  the  plenitude  of  the  divine  light,  and  their 
sacred  brightness  irradiates  the  other  hierarchies.  Ezekiel  saw  them  in  a 
vision,  all  full  of  eyes,  to  designate  their  vast  intelligence. 

The  thrones  are  so  called  because  God  is  said  to  be  seated  on  them  ; 
but  if  material  thrones  give  repose  to  the  sovereigns  who  sit  upon  them, 
the  celestial  thrones  receive  their  repose  from  the  Eternal  King.  They 
enjoy  an  incomprehensible  peace — for  wherever  God  abides,  He  communi- 
cates His  divine  peace  and  tranquillity.  This  peace  of  God  is  very  differ- 
ent from  that  of  men.  "I  come,"  said  our  divine  Master,  "not  to  send 
peace,  but  the  sword."  To  obtain  this  so  desirable  peace,  it  is  necessary  not 
to  fear  or  hope  for  anything  from  creatures — to  live  by  faith — to  make 
no  more  account  of  created  things  than  if  they  were  not — to  desire  no 
share  in  the  friendship  or  esteem  of  men — to  lose,  in  fine,  all  our  desires 
in  an  entire  acquiescence  in  the  divine  pleasure.  Be  devout  to  the  thrones, 
and  they  will  exert  themselves  in  obtaining  for  you  this  greatest  af  all 
blessings. 

In  like  manner*with  the  cherubim.  It  is  said  that  in  the  way  of  virtue 
we  know  more  than  we  do ;  but  it  is  certain  that  perfect  knowledge  is 
rare.  We  speak  of  that  of  the  saints.  Few  persons  are  practically  con- 
vinced of  the  excellence  of  poverty  and  humiliation — of  the  advantages 
of  the  hidden  and  suffering  life.  It  is  in  the  school  of  a  God,  and  at  the 
foot  of  the  crucifix,  that  this  divine  lesson  is  to  be  learned.  Let  us  fre- 
quent it  under  the  auspices  of  the  cherubim,  the  spirits  of  light,  and  we 
shall  soon  be  illumined,  and  walk  in  the  brightness  of  the  children  of  God. 

If  the  cherubim  be  the  ministers  of  the  lights  of  God,  the  seraphim 
are  those  of  His  love.  Whoever  aspires  to  this  most  sublime  virtue  should 
be  particularly  devout  to  them.  The  saints  most  remarkable  for  their 
love  of  God  have  been  most  devout  to  these  divine  spirits— witness  a  St. 
Francis  and  a  St.  Teresa.     The  glory  reserved  for  such  souls  in  heaven  is 


DEVOTION  TO  THE  HOLY  ANGELS.  357 

to  be  elevated  to  and  ranked  in  this  blessed  choir.  How  good  is  our  God, 
to  associate  His  poor  servants  among  such  supereminent  beings  as  the 
holy  seraphim ! 

PRACTICE    FOURTH. 

To  have  a  great  Devotion  to  the  Seven  Spirits  who  are  before  the  Throne. 

The  holy  Scriptures  assure  us  that  there  are  seven  of  the  holy  angels 
specially  appointed  to  assist  before  the  throne,  and  stand  continually  in 
the  presence  of  the  Most  High.  In  the  first  chapter  of  the  Apocalypse, 
grace  and  peace  are  given  in  the  name  of  these  sublime  spirits.  We  only 
know  the  names  of  three  of  them — St.  Michael,  St.  Gabriel,  St.  Raphael. 
Some  say  that  the  fourth  is  called  Uriel,  of  whom  there  is  mention  made 
in  the  book  of  Esdras.  F.  Barri  relates  that  in  the  city  of  Palermo,  in 
Sicily,  and  in  that  of  Rome,  a  church  was  dedicated  to  God  in  honor  of 
these  seven  angels,  and  that  they  were  excellently  portrayed  there  with 
their  appropriate  symbols.  St.  Michael  was  represented  as  triumphing 
over  Lucifer,  bearing  in  his  left  hand  a  verdant  palm,  and  a  lance  in  his 
right,  at  the  top  of  which  was  a  standard  as  white  as  snow,  with  a  cross 
in  the  middle  ;  St.  Gabriel  appeared  with  a  flambeau  shut  up  in  a  lantern 
in  one  hand,  and  a  mirror  in  the  other,  variegated  with  spots  of  different 
colors ;  St  Raphael  was  painted  with  a  fish  in  his  mouth,  and  a  box  in  his 
hand,  guiding  Tobias.  Uriel,  or  the  fourth  angel,  held  in  his  right  hand 
a  naked  sword,  while  his  left  hung  enveloped  in  flames.  The  fifth  was 
in  the  attitude  of  a  suppliant,  with  his  eyes  modestly  bent ;  the  sixth  had 
a  crown  of  gold  in  his  right  hand,  and  a  whip  of  three  black  cords  in  the 
left ;  and  the  seventh  bore,  enwrapped  in  the  end  of  a  mantle  wherewith 
he  was  clothed,  a  quantity  of  white  roses.  We  are  induced  to  be  minute 
in  describing  this  picture  in  the  hope  that  some  person  may  paint  such  a 
one,  knowing  from  experience  that  even  a  view  of  the  tablets  or  images 
of  the  angels  is  of  great  profit  and  advantage.  But  to  say  something  of 
each  in  particular : 

St.  Michael,  the  first  of  these  blessed  princes,  defended  the  honor  of 
the  Word  incarnate  against  Lucifer.  It  is  supposed  he  was  the  first  who 
adored  him  in  the  manger.  He  is  the  tutelary  of  the  holy  Church,  and 
is  in  a  particular  manner  the  protector  of  France.  At  Avranches  there 
is  a  church  dedicated  to  him,  vulgarly  called  Mount  St.  Michael.  He  is 
the  guardian  of  the  dying,  according  to  Saints  Augustine  and  Bonaven- 
ture.  This  latter  affirms  that  he  receives  orders  from  the  Mother  of  God 
to  assist  more  specially  those  who  are  devout  to  her.  St.  Michael  is  the 
highest  among  the  seraphim,  and  the  chief  of  the  celestial  host.  If  we 
love  the  Church — if  we  love  ourselves — if  we  are  desirous  to  overcome  our 


353  DEVOTION  TO  THE  HOLY  ANGELS. 

self-love,  and  solicitous  to  provide  against  our  last  hour,  we  must  be  de- 
vout to  him. 

St.  Gabriel  is  also  one  of  the  seraphim,  though,  like  St.  Michael, 
denominated  an  archangel.  But  this  title  is  common  to  the  most  glorious 
of  the  blessed  spirits,  as  that  of  angel  is  to  them  all,  of  whatever  order 
they  may  be.  It  was  this  holy  spirit  that  was  deputed  by  God  to  announce 
the  incarnation  of  His  Son  to  Mary.  It  is  supposed  that  he  was  the 
guardian  angel  of  this  blessed  Virgin.  Hence,  judge  of  his  superior 
sanctity  and  excellence,  and  learn  to  honor  him  as  he  deserves.  We  need 
only  to  peruse  the  history  of  Tobias,  to  be  devout  to  St.  Raphael,  the 
third  angel — for  he  rendered  this  young  man  most  important  services, 
conducting  him  safely  in  his  journey,  and  teaching  him  how  to  avoid  the 
snares  which  Satan  had  so  effectually  employed  to  destroy  the  former  hus- 
bands of  the  wife  whom  he  had  espoused.  Pilgrim^  and  travelers  ought 
to  invoke  him,  and  indeed  all  Christians,  as  we  are  all  pilgrims  and  so- 
journers on  earth. 

Let  us  honor  all  these  blessed  Seven — let  us  be  but  truly  devout  to 
them — let  us  beg  their  prayers,  in  crder  that  we  may  avoid  the  seven 
capital  sins,  and  obtain  the  seven  gifts  of  the  Holy  Ghost. 

PRACTICE    FIFTH. 

To  converse  interiorly  with  the  Angels. 

Render  familiar  to  yourselves  the  converse  of  the  holy  angels,  says 
St.  Bernard  to  his  religious,  and  often  call  them  to  mind.  We  willingly 
converse  with  men — and  behold  the  world  is  full  of  angels,  and  these 
most  amiable  and  excellent  in  every  point  of  view,  and  yet  scarcely  can 
there  be  found  a  few  who  think  of  them.  Is  it  that  we  doubt  of  their 
presence,  because  we  do  not  behold  them  with  our  bodily  eyes  ?  Have 
we  not  faith  ?  Yes — but  alas !  it  is  greatly  weakened  by  our  attachment 
to  earthly  things.  The  holy  solitaries  being  disengaged  from  all,  loved 
the  company  of  the  angels,  and  spent  whole  days  in  communing  with 
them  ;  while  we  find  an  hour  much  too  long  to  converse  with  these  blessed 
spirits.  Poor,  blind  creatures  !  our  life  is  wholly  sensual.  A  certain  holy 
person  being  one  day  standing  near  a  window  which  opened  on  a  pop- 
ulous street,  was  suddenly  favored  with  a  ray  of  divine  light,  by  which 
she  saw  that  men  lived  in  an  almost  total  forgetfulness  of  spiritual  things. 
Being  thus  penetrated,  she  listened  to  what  those  who  were  passing  by 
said,  and  remarked  that  not  one  spoke  of  God,  or  of  the  angels.  Some 
spoke  of  houses  or  farms — others  of  clothes — these  of  the  weather — those 
of  health  and  the  like.  O !  how  many  angels  pass  by  with  these  poor 
people,    said  she,    and    yet   no   one   thinks   of   them.     Greatly   affected 


DEVOTION  TO  THE  HOLY  ANGELS.  359 

at  this  consideration,  she  went  to  a  fair,  which  was  then  being  held  in  the 
vicinity,  to  pay  her  respects  interiorly  to  the  angels  whom  she  knew  to 
be  there  in  great  numbers,  in  the  company  of  those  of  whom  they  had 
care,  and  who  were  quite  unmindful  of  them.  Behold  a  practice  worthy 
of  imitation  !  When  you  walk  through  town,  salute  interiorly  the  angels 
of  those  whom  you  meet.  When  you  go  to  the  country,  pay  homage  to 
the  blessed  spirits,  who  are  there  even  more  neglected,  because  of  the  ig- 
norance of  the  poor  peasantry.  When  you  enter  into  a  church,  or  a  pub- 
lic assembly,  let  holy  faith  manifest  to  you  the  presence  of  the  angels. 
When  you  make  a  journey,  entertain  yourself  with  the  angels' of  those 
who  travel  with  you.  When  among  your  friends,  say  from  time  to  time 
a  little  word  to  their  angels — and  when  alone  with  yourself,  speak  to  and 
entertain  these  blessed  spirits. 

If  we  exhort  you  to  be  familiar  with  and  devout  to  all  the  angels,  we 
are  still  more  pressing  in  inviting  you  to  honor  that  holy  spirit  to  whose 
care  God  committed  you  at  the  moment  of  your  birth.  He  thinks  con- 
tinually of  you  ;  never  lose  sight  of  him.  A  little  prayer,  said  morning 
and  night,  is  too  slight  a  testimony  of  your  gratitude  toward  him.  If  a 
prince  of  the  earth  came  to  reside  with  you,  would  you  think  it  enough 
to  pay  your  respects  to  him  once  or  twice  a  day,  and  leave  him  alone  the 
rest  of  the  time — particularly  if  his  object  was  to  load  you  with  benefits 
and  favors  of  which  you  were  utterly  unworthy  ?  Surely,  you  would  not. 
Alas  !  it  is  only  to  spiritual  things  that  we  are  indifferent  and  insensible. 
Take  then  a  quarter  or  half  an  hour  sometimes  to  pay  this  good  angel 
your  homage.  Prostrate  yourself  before  him  ;  crave  pardon  for  your  past 
ingratitude  ;  ask  his  blessing  ;  tell  him  all  you  would  wish  to  say  to  a 
most  faithful  friend  :  Now  speak  to  him  of  your  weaknesses,  miseries, 
temptations — and  then  of  the  obligations  you  have  to  him,  of  his  beauty, 
his  perfections,  his  admirable  qualifications.  Converse  with  him  as  with 
a  good  father,  a  tender  mother,  an  incomparable  friend,  a  vigilant  pastor, 
a  charitable  guide,  a  skilful  physician,  a  powerful  protector.  Entertain 
your  good  angel  at  different  intervals  in  one  of  these  characters — and  be 
assured  that  the  time  will  pass  much  more  agreeably  and  profitably  than 
in  the  company  of  creatures.  Sometimes  you  are  at  a  loss  for  a  compan- 
ion— behold  your  good  angel  always  ready  to  converse  with  you.  When 
a  certain  religious  woman,  who  had  no  relations  or  friends  that  might 
visit  her,  was  asked  if  she  felt  not  mortified  when  she  saw  the  other  sis- 
ters visited — "  No,"  replied  she — "for  I  have  a  very  amiable  person  to 
converse  with — and  when  I  learn  that  one  of  the  community  is  called  to 
the  parlor,  I  immediately  go  and  pay  him  a  visit."  As  they  did  not  un- 
derstand what  she  meant,  she  led  them  to  an  image  of  an  angel,  which 
was  in  the  monastery,  and  said,  "  Behold  my  father,  and  mother,  and 


360  DEVOTION  TO  THE  HOLY  ANGELS. 

friend,  and  acquaintance  !  I  assure  you  I  leave  his  company  more  con- . 
tent  than  our  Bisters  leave  the  parlor."  We  ought  also  often  visit  in  spirit 
heretical  and  infidel  kingdoms  to  converse  with  the  angels  of  these  poor 
people,  and  treat  with  them  about  their  conversion.  One  day  we  can 
honor  the  angels  of  one  kingdom — and  another,  the  angels  of  some  other. 
Sometimes  those  of  Canada  or  China — at  others,  those  of  Mexico  or 
Japan.  It  would  be  advisable  to  visit,  in  spirit,  the  angels  of  Christian 
and  Catholic  countries  also,  who  (as  we  before  said)  are  but  too  much 
forgotten.  Another  very  delightful  practice  is  to  traverse,  in  spirit,  the 
heavenly  Jerusalem — now  saluting  the  Cherubim,  then  the  Seraphim,  and 
so  the  other  choirs.  It  is  also  very  laudable  to  salute  the  angels  our  acquaint- 
ances when  we  meet  them.  This  is  easier  than  some  may  imagine  ;  it  is 
only  necessary  to  make  a  little  compact  with  yourself,  which  you  will  re- 
new at  least  every  month,  that,  as  often  as  you  salute  any  person,  you 
will  also  salute  his  angel  guardian.  On  these  occasions,  when  you  re- 
member it,  say  interiorly  to  these  holy  angels,  that  you  salute  them.  By 
this  means,  the  recollection  of  these  blessed  spirits  will  be  gradually  fa- 
cilitated. Some,  when  writing  to  friends,  salute  their  angel  guardians. 
I  know  it  will  be  said,  that  these  practices  are  rare.  I  admit  that  they 
are  so,  but  maintain  that  they  ought  to  be  general.  It  is  an  extraordinary 
thing  to  see  a  real  saint :  but  as  this  deplorable  truth  should  not  hinder 
us  from  aspiring  to  sanctity — so,  that  want  of  devotion  to  the  angels, 
which  is  so  general,  cannot  warrant  us  to  refuse  them  our  love  and  ven- 
eration. 

PRACTICE    SIXTH. 

To  make  Novenas  in  honor  of  the  holy  Angels — to  take  certain  days  to  honor 
them — and  to  celebrate  their  Feasts  with  particular  devotion. 

The  Catholic  Church  teaches,  that  we  should  not  superstitiously  attach 
ourselves  to  certain  numbers  ;  but  there  are  some  mysterious  ones,  con- 
secrated by  the  piety  of  the  faithful,  which  she  sanctions  and  authorizes 
— as  that  of  three,  which  is  the  number  of  the  holy  Trinity  ;  that  of  forty , 
which  is  the  number  of  days  our  Lord  spent  in  the  wilderness  ;  that  of 
nine,  which  corresponds  with  the  number  of  the  angelic  choirs.  Any  de- 
votion practiced  for  nine  days  is  termed  a  Novena.  St.  Teresa  was  very 
partial  to  this  practice,  as  she  herself  tells  us.  It  is  most  useful  to  perform 
such  a  one  in  honor  of  the  angels  ;  we,  ourselves,  have  seen  miraculous 
things  effected  by  it.  It  may  be  as  follows  :  the  first  day,  honor  the 
angels  of  the  last  choir  by  some  prayer — nine  Gloria  Patris,  for  example 
—and  ask  them  for  the  grace  or  favor  you  want ;  and  thus  ascend  to  all 
the  choirs  successively.     If  your  object  be  the  graces  peculiar  to  each 


DEVOTION  TO  THE  HOLY  ANGELS.  361 

choir,  you  can,  on  the  first  day,  ask  the  angels  to  obtain  for  you  a  lively 
faith  ;  on  the  second,  beg  of  the  archangels  holy  zeal ;  on  the  third,  honor 
the  Principalities,  and  beg  the  extinction  of  the  reign  of  sin ;  on  the 
fourth,  the  Powers,  for  their  support  against  the  malicious  efforts  of  hell  ; 
on  the  fifth,  the  Virtues,  that  they  may  facilitate  the  practice  of  that  per- 
fection to  which  all  Christians  are  by  their  baptismal  engagement  bound 
to  aspire  ;  on  the  sixth,  honor  the  Dominations,  that  you  may  know  the 
divine  will ;  on  the  seventh,  the  thrones,  that,  by  a  perfect  subjection  to 
this  blessed  will,  you  may  obtain  "  that  peace  which  surpasses  all  under- 
standing ;  "  on  the  eighth,  honor  the  Cherubim,  that,  taught  from  on  high, 
you  may  renounce  in  practice  the  maxims  and  doctrine  of  the  world  ; 
and,  finally,  on  the  ninth,  honor  the  Seraphim,  for  the  establishment  of 
the  reign  of  the  love  of  God  in  the  hearts  of  all.  This  devotion  of  No- 
venas  is  also  a  useful  preparation  for  the  feasts  of  our  Lord  and  His 
blessed  Mother,  as  well  as  of  the  angels.  It  may  consist  of  any  pious 
practice,  as  of  nine  acts  of  mortification,  nine  genuflections,  nine  visits  to 
the  holy  sacrament,  or  nine  Ave  Marias,  a  devotion  which  our  Lord  re- 
vealed to  St.  Mechtilde.  It  is  well  to  commence  by  receiving  the  holy 
sacraments,  that  our  souls  being  cleansed  from  sin,  God  may  be  more 
ready  to  hear  and  grant  our  requests.  Thus  much  for  the  devotion  of 
the  Novena. 

Tuesday  in  each  week  (since  there  is  no  day  or  week  in  which  we  do 
not  experience  the  protection  of  the  angels)  should  be  sacred  to  the  an- 
gelic devotion — as  also  the  29th  of  September  and  the  8th  of  May,  'the 
feasts  of  St.  Michael.  In  Normandy  they  devote  the  1 6th  of  October  to 
honor  the  apparition  of  this  glorious  archangel  on  the  Mount  of  Tombe, 
commonly  called  Mount  St.  Michael.  The  church  built  there  in  his  honor 
is  frequented  by  crowds  of  pilgrims  on  this  day,  and  numberless  miracles 
are  operated  by  his  intercession.  The  18th  of  March  is  the  feast  of  St. 
Gabriel ;  the  24th  of  October,  that  of  St.  Raphael ;  and  the  2d  of  the  same 
month  is  consecrated  to  the  angels  guardians.  All  these  days  should  be 
solemn  feasts  with  the  devotees  of  the  holy  angels.  They  would  do  well 
to  prepare  for  them  by  some  act  of  mortification  (St.  Francis  fasted  forty 
days  to  prepare  for  the  feast  of  St.  Michael),  or  by  the  Novena,  and  to 
celebrate  the  feast  itself  by  approaching  the  sacraments,  reciting  the  office 
of  and  litany  and  beads  of  these  blessed  spirits,  each  one  according  to  his 
time  and  devotion. 

Behold  another  way  of  honoring  the  angels  :  when  about  to  celebrate 
the  festival  of  a  saint,  form  the  intention  of  honoring  his  or  her  guardian  ; 
thus  you  will  keep  a  perpetual  holiday  in  honor  of  the  angels.  Love  to 
visit  churches  and  altars  dedicated  to  them ;  you  will  thereby  obtain, 
through  their  intercession,  the  most  precious  gifts  and  graces. 


362  DEVOTION  TO  THE  HOLY  ANGELS. 

The  Emperor  Otho  III.  made  a  pilgrimage  barefooted  to  the  church 
of  St.  Michael  on  Mount  Gargan  in  Rome.  A  few  years  since  it  pleased 
our  Lord  to  excite  a  great  devotion  to  these  blessed  spirits  in  the  city 
of  Rouen,  the  capital  of  Normandy.  The  occurrence  was  as  follows : 
Some  persons,  being  on  their  way  to  visit  the  church  of  our  Lady  of  Good 
Succor,  and  feeling  inspired  to  say  a  few  prayers  at  the  church  of  St. 
Michael,  which  was  nigh,  felt  quite  sorry  to  find  it  almost  abandoned, 
and  no  traces  left  of  that  devotion  which  was  formerly  exhibited  there. 
This  induced  them  to  form  at  once  the  resolution  of  visiting  it  occasion- 
ally, in  which  they  were  joined  by  many  others.  In  a  short  time  the 
number  so  increased  that,  for  want  of  room  in  the  church,  the  sermon, 
which  they  had  every  month  in  honor  of  the  angels,  was  obliged  to  be 
preached  in  the  open  air.  Many  were  the  advantages  derived  to  those 
who  assisted  at  it. 

PRACTICE    SEVENTH. 

To  have  a  great  Confidence  in  the  Angels,  and  recur  to  them  in  all 

necessities. 

"  They  who  trust  in  the  Lord  are  as  Mount  Sion ;  God  encompasses 
them  with  His  holy  mountains."  These  mountains,  spoken  of  by  the 
psalmist,  are  the  holy  angels.  O  !  how  happy  is  that  soul  whose  humble 
confidence  merits  such  protection !  She  shall  not  fear  the  arrow  flying 
in  the  dark,  nor  the  noon-day  devil. 

After  all  we  have  said,  it  would  seem  that  you  should  not  want  a 
great  confidence  in  the  angels.  "Why  would  you  fear,"  says  St.  Bernard, 
"having  such  faithful,  wise,  and  potent  friends  as  the  angels?"  "May 
joy  be  always  with  you,"  said  Raphael  to  Tobias ;  "  I  shall  conduct  you 
thither,  and  reconduct  you  hither."  The  angels  are  incessantly  watching 
over  us ;  wherever  we  go  we  are  surrounded  by  these  blessed  spirits. 
Why,  then,  do  we  fear  ?  While  asleep,  there  are  more  eyes  open  to  guard 
us  than  there  are  stars  in  the  heavens  ;  when  awake,  and  in  the  midst  of 
danger,  there  are  more  angels  armed  in  our  defence  than  there  are  rays 
in  the  sun  or  atoms  in  the  air.  But,  unhappy  creatures  ! — nothing  moves 
us  but  what  strikes  our  senses.  Here  I  must  confess  my  utter  astonish- 
ment at  the  little  confidence  of  men  in  the  protection  of  heaven.  O  !  the 
avariciousness  of  the  human  heart !  said  our  Lord  once  to  St.  Teresa.  It 
seems  to  it  that  the  whole  world  cannot  supply  its  wants;  it  feels  noth- 
ing but  inquietude,  both  for  temporal  and  spiritual  things.  Although 
there  were  no  providence,  we  could  not  place  more  reliance  on  human 
means.  What  a  pity  to  see  even  spiritual  persons  counting  so  much  on 
their  own  industry,  and  so  much  occupied  with  what  concerns  them.    Let 


DEVOTION  TO  THE  HOLY  ANGELS.  363 

us  place  all  our  hope  in  the  Lord,  and  all  our  confidence  in  His  provi- 
dence. Let  us  beg  of  Him  to  open  our  eyes  to  the  protection  of  the 
angels,  as  he  did  those  of  the  servant  of  Elias.  Then,  seeing  that  "there 
is  more  for  us  than  against  us,"  we  cannot  help  confiding  in  such  power- 
ful patronage,  nor  fail  to  lift  our  hands,  in  our  spiritual  and  corporeal 
dangers,  to  those  holy  mountains  which  the  Lord  has  set  for  our  defence, 
and  appointed  for  our  protection,  through  a  marvelous  excess  of  incom- 
prehensible love. 

PRACTICE    EIGHTH. 

To  labor  for  the  Conversion  of  Sinners  and  the  release  of  Souls  from  Pur- 
gatory— and  to  practice  Virtue,  etc.,  in  honor  of  the  Angels. 

What  can  we  do  more  agreeable  to  the  angels  than  to  labor  with  them 
for  the  glory  of  our  common  Master  ?  It  is  His  glory  which  causes  this 
almost  infinite  number  of  blessed  spirits  to  watch  so  indefatigably  over 
us  poor  sinners ;  and  what  wonder,  when  even  the  shadow  of  the  inter- 
ests of  this  divine  being  should  be  upheld  at  the  risk  of  the  annihilation 
of  all  creatures.  O,  my  God  !  why  are  you  not  known  by  us  !  This 
world  is  indeed  a  land  of  forgetfulness  in  your  regard.  A  God-man  hav- 
ing sacrificed  his  life,  in  the  midst  of  an  infinity  of  sufferings  for  your 
divine  interest,  we  should  either  renounce  Christianity,  or  endeavor  to 
advance  it  by  every  possible  means.  Here  it  is  we  should  pour  out  floods 
of  tears  over  the  insensibility  and  blindness  of  men.  Great  expenses  are 
incurred  for  decorating  and  pampering  a  body  which  will  in  a  few  days 
become  the  food  of  worms — and  nothing,  or  less  than  nothing,  is  done 
for  the  soul !  Immense  revenues  are  expended  for  the  support  of  van- 
ity and  ambition,  and  scarcely  will  a  pound  be  given  to  advance  the 
glory  of  God  !  The  greatest  ignorance  prevails  among  the  peasantry — 
whole  villages  are  desolated  by  the  reign  of  sin — the  establishment  of 
schools  would  be  the  grand  remedy — but,  alas !  few  or  none  care  to  con- 
tribute towards  it.  They  can  find  money  enough  to  purchase  rich  plate 
and  precious  furniture !— it  is  only  for  the  interest  of  God  that  they  have 
none.  O  horror  of  horrors  !  I  plainly  see,  my  God !  the  truth  of  your  di- 
vine words — that,  though  "  many  are  called,  few  are  chosen." 

The  example  of  the  blessed  spirits  should  animate  us  to  do  and  suffer 
all,  in  order  to  save  our  souls  :  it  should  also  encourage  us  to  labor  for 
the  salvation  of  others.  Let  us  act  in  concert  with  these  blessed  spirits 
for  this  end.  Their  example  should  animate  us,  though  we  meet  little 
success.  St.  Ignatius  proposed  it  as  a  stimulus  to  his  children.  The  holy 
angels  faithfully  contiuue  their  labors  and  cares  for  us  during  forty  or 
sixty,  or  eighty  years,  or  whatever  be  the  term  of  our  lives,  though  they 


,;<M  DEVOTION  TO  THE  HOLY  ANGELS. 

are  sure  the  object  of  them  will  reap  no  fruit  or  advantage,  through  his 
own  malice.  Hence,  confessors,  preachers,  and  all  who  labor  in  any 
shape  for  the  extension  of  the  reign  of  God,  should  be  singularly  devout 
to  these  holy  spirits.  The  charity  of  these  blessed  spirits  extends  beyond 
the  grave.  It  is  doing  them  a  great  favor  to  pray  for  the  poor  souls  in 
Purgatory.  Let  us  succor  them  as  much  as  we  can,  by  the  holy  mass, 
alms,  indulgences,  etc.  They  are  truly  deserving  of  our  compassion,  and 
the  angels  will  not  fail,  as  being  interested  for  them,  to  reward  our  char- 
ity with  the  most  precious  graces. 

The  practice  of  chastity  is  absolutely  necessary  to  gain  the  friendship 
of  the  angels.  Virginity  is  their  favorite  virtue,  as  it  has  been  of  Jesus, 
Mary,  Joseph,  and  the  two  St.  Johns.  O  virgins  !  whoever  you  may  be, 
remember  you  possess  a  treasure  of  inestimable  price — one  which  assim- 
ilates you  to  the  angels.  But,  as  in  proportion  to  its  excellence,  you 
should  have  a  more  lively  apprehension  of  its  loss,  so  adopt  more  ear- 
nestly the  necessary  means  in  order  to  its  preservation.  These  are  mor- 
tification, guard  of  the  senses,  flight  of  the  world,  and  true  and  sincere 
humility.  This  virtue  of  humility  is  one  which  the  angels  require  in  those 
devoted  to  them ;  they  cannot  bear  the  proud.  The  practice  of  recol- 
lection and  prayer  is  also  most  pleasing  to  them  ;  they  have  been  visibly 
seen  assisting  persons  in  this  holy  exercise.  St.  Bernard  saw  them  noting 
the  manner  in  which  his  religious  made  their  prayer. 

But  if  we  would  be  truly  devout  to  the  angels,  we  should  once  for  all 
take  the  resolution  of  avoiding  deliberate  faults  and  imperfections,  of 
searching  out  and  overcoming  our  predominant  passion,  the  source  of  our 
most  frequent  irregularities.  Endeavor  every  day  to  sacrifice  some  in- 
clination of  yours  in  honor  of  the  angels.  If  we  remembered  that  our 
angel  witnesses  all  our  actions,  and  that  he  abhors  sin,  it  would  be  some 
restraint  on  us,  as  even  pagan  philosophers,  who  believed  that  an  invisi- 
ble guide  presided  over  their  thoughts  and  action,  acknowledged.  "  Dis- 
pose and  regulate  all  your  thoughts  and  actions,"  says  one  of  them,  quoted 
by  F.  Drexelius,  in  his  book  on  the  angels'  guardians,  "  for  nothing  inter- 
nal or  external  is  hidden  from  the  invisible  witness  or  guardian  who 
watches  over  you."  If  this  was  the  sentiment  of  a  pagan,  what  ought  to 
be  that  of  a  Christian  ? 

PRACTICE    NINTH. 

To  endeavor  to  extend  the  devotion  to  the  Angels. 

If  the  angels  do  all  they  can  for  the  service  of  man,  man  is  obliged 
in  justice  and  gratitude  to  spare  no  pains  in  the  service  of  the  angels. 
We  should  neglect  no  means  in  the  order  of  God  for  the  increase  of  their 


DEVOTION  TO  THE  HOLY  ANGELS.  365 

glory.  One  method  of  honoring  them  seems  to  be  to  distribute  images 
and  pictures  of  these  glorious  spirits,  particularly  among  the  peasantry, 
and  the  poor  and  ignorant  of  the  city.  It  would  be  well  to  recommend 
our  friends  to  set  up  such  pictures  in  their  chambers  or  oratorios — as  also 
to  make  presents  of  them  to  some  chapel  or  altar.  Constantine  the  Great 
caused  four  images  of  the  angels  to  be  wrought,  and  in  the  most  exquisite 
manner.  Another  and  a  more  laudable  means  is  to  lend  and  distribute 
books  which  treat  of  their  excellencies.  Among  others,  those  of  F.  Barri, 
F.  Nouet,  Drexelius,  and  Coret — all  of  the  Society  of  Jesus.  These  in- 
spire such  devotion  to  the  angels  as  would  be  likely  to  last  during  the 
rest  of  our  lives. 

Preachers  could  greatly  serve  this  devotion  by  instructing  their  audi- 
tors in  it  from  time  to  time — seculars,  by  explaining  it  to  their  friends — a 
master,  in  his  house — a  father  or  mother,  to  their  children — a  person  in 
the  country,  to  the  peasants — a  teacher,  to  his  pupils — a  friend,  to  his 
friend. 

But  the  best  way  to  honor  the  angels  is  to  procure  the  establishment 
of  some  little  sodality  in  their  honor. 


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**  o.  ucRKELE Y 

FORM  NO.  006 


UNIVERSITY  Of  CAJJFORN1A.  BERKELEY 
BERKELEY.  CA  9472O4000 


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